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  1. Countering the "Phenomenology of Whiteness": The Nation of Islam's Phenomenology of Blackness.E. Anthony Muhammad - 2021 - Puncta 4 (1):19-37.
    The Nation of Islam (NOI) has intrigued American society since its inception in 1930. Historically, the religio-nationalist organization has been the object of admiration for its uncanny ability to reform the lives of downtrodden blacks. At the same time, the NOI has garnered condemnation for the controversial, racialized and divisive doctrine that it espouses. This condemnation has led to a dismissal of the NOI’s doctrine as reactionary, bigoted, and fanciful myth-making. In recent decades however, scholars have begun interrogating the doctrine (...)
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  • Conceived in chains: slavery and American philosophy Fighting for the Higher Law: Black and White Transcendentalists Against Slavery, Peter Wirzbicki. Philadelphia: University of Pennsylvania Press, 2021, 336 pp., $39.95(hb), ISBN: 9780812252910. [REVIEW]Ryan McIlhenny - 2024 - Intellectual History Review 34 (2):471-483.
    Using Peter Wirzbicki's Fighting for the Higher Law as its analytic starting, this review essay considers the place of antislavery in the developments of American philosophy. Wirzbicki considers the role of African American Transcendentalists and their appeal to a “higher law,” a concept articulated significantly by a diverse group of thinkers associated with Transcendentalism. By 1850, such thinkers appropriated aspects of British and continental idealism, especially the relationship between “understanding” and “Reason,” to aggressively attack human chattel bondage. In doing so, (...)
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  • Impossible Identifications: How Can Rancière Help us to Think the Black Lives Matter Movement, and How Can the Black Lives Matter Movement Help us to Rethink Rancière?Tina Chanter - 2023 - Critical Horizons 24 (4):371-388.
    ABSTRACT I consider Bromell’s critique of Rancière in the context of a discussion of the Black Lives Matter movement, focusing on taking a knee. I argue that Rancière’s analysis can shed light on the Black Lives Matter movement, while also agreeing with Bromell’s general argument that race blindness is characteristic of Ranciere’s work. In this spirit, I suggest that taking race seriously implies Rancière’s conception of humans as poetic beings requires revision.
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