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Négritude

Stanford Encyclopedia of Philosophy (2010)

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  1. Cilvēciskie mežoņi: Francs Fanons un rasisms.Kitija Mirončuka - 2022 - In Normalitāte un ārkārtējība filosofiskā skatījumā : rakstu krājums. Latvijas Universitāte. pp. 12-24.
    The author Kitija Mirončuka in her article "Human Savages: Frantz Fanon and Racism" analyses how race, a seemingly constant human trait (natural phenomenon), becomes a condition for exclusion, differentiation, and violence (i.e., abnormality). In the article, the body is portrayed as a formalizable object; the author deliberates whether the natural origin is something changeable and exceptional. Introducing the Franco-Algerian philosopher Frantz Fanon, the author focuses on biopolitical practices and forms of violence that imperceptibly incorporate new concepts of human - Algerian (...)
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  • Nothing sacred.Stathis Gourgouris - 2024 - New York: Columbia University Press.
    Enlightenment thought is widely considered to consist of four key features--atheism, democracy, humanism, and modernity. Common to all is an explicit process of desacralization. Yet the intellectual history of these concepts reveals that in the process of desacralization new sacred spaces arose in their name. The aim of Nothing Sacred is to question this second-order sacralization and consider, in a form of negative dialectics, whether (and how) these domains can argue against themselves in order to once again desacralize their own (...)
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  • Decoloniality and the (im)possibility of an African feminist philosophy.Dominic Griffiths - 2022 - South African Journal of Philosophy 41 (3):240-259.
    This article offers a prolegomenon for an African feminist philosophy. The prompt for this as an interrogation of Oluwole’s claim that an African feminist philosophy cannot develop until identifiable African worldviews that guide the relationship between men and women have been established. She argues that until there is general agreement about the nature of African philosophy itself, African feminist philosophy will remain impoverished. I critique this claim, unpacking Oluwole’s argument, and examine the contested nature of both African and Western philosophy. (...)
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