White supremacy is the unnamed political system that has made the modern world what it is today. You will not find this term in introductory, or even advanced, texts in political theory. A standard undergraduate philosophy course will start off with plato and Aristotle, perhaps say something about Augustine, Aquinas, and Machiavelli, move on to Hobbes, Locke, Mill, and Marx, and then wind up with Rawls and Nozick. It will introduce you to notions of aristocracy, democracy, absolutism, liberalism, representative government, (...) socialism, welfare capitalism, andlibertarianism. But though it covers more than two thousand years of Western political thought and runs the ostensible gamut of political systems, there will be no mention of the basic political system that has shaped the world for the past several hundred years. And this omission is not accidental. Rather, it reflects the fact that standard textbooks and courses have for the most part been written and designed by whites, who take their racial privilege so much for granted that they do not even see it as political, as a form of domination. Ironically, the most important political system of recent global history-the system of domination by which white people have historically ruled over and, in certain important ways, continue to rule over nonwhite people-is not seen as a political system at all. It is just taken for granted; it is the background against which other systems, which we are to see as political are highlighted. This book is an attempt to redirect your vision, to make you see what, in a sense, has been there all along. (shrink)

The ordinary concept of race is important and poorly understood. The present article seeks to address this problem by providing a general answer to the question: What is the concept of race?

"Catharine A. MacKinnon, noted feminist and legal scholar, explores and develops her original theories and practical proposals on sexual politics and law. These discourses, originally delivered as speeches, have been brilliantly woven into a book that retains all the spontaneity and accessibility of a live presentation. Through these engaged works on issues such as rape, abortion, athletics, sexual harassment, and pornography, MacKinnon seeks feminism on its own terms, unconstrained by the limits of prior traditions. She argues that viewing gender as (...) a matter of sameness and difference--as virtually all existing theory and law have done--covers up the reality of gender, which is a system of social hierarchy, an imposed inequality of power"--Back cover. (shrink)

Judeo-Christian and Anglo-Saxon forms of marriage have injected patrilineal values and companionate expectations into the Akan matrilineal family structure. As Anthony Appiah demonstrates, these infusions have generated severe strains in the matrikin social structures and, in extreme cases, resulted in the break up of families. In this essay, I investigate the ideological politics at play in this patrilinealization of Asante society.

Especially troublesome in this dispute is the status of the natural sciences, and this is where Hacking finds some of his most telling cases, from the conflict ...

Charles Mills makes visible in the world of mainstream philosophy some of the crucial issues of the black experience.

In this short text, a distinguished philosopher turns his attention to one of the oldest and most fundamental philosophical problems of all: How it is that we are able to sort and classify different things as being of the same natural class? Professor Armstrong carefully sets out six major theories—ancient, modern, and contemporary—and assesses the strengths and weaknesses of each. Recognizing that there are no final victories or defeats in metaphysics, Armstrong nonetheless defends a traditional account of universals as the (...) most satisfactory theory we have.This study is written for advanced students, but as Armstrong goes considerably beyond his earlier work on this topic, it will interest professional scholars as well. Carefully plotted and clearly written, Universals is both a paradigm of exposition and a case study on the value of careful analysis of fundamental issues in philosophy. (shrink)

Race was once thought to be a real biological kind. Today the dominant view is that objective biological races don't exist. I challenge the trend to reject the biological reality of race by arguing that cladism (a school of classification that individuates taxa by appeal to common ancestry) provides a new way to define race biologically. I also reconcile the proposed biological conception with constructivist theories about race. Most constructivists assume that biological realism and social constructivism are incompatible views about (...) race; I argue that the two conceptions can be compatible. (shrink)

Theorists analyzing the concepts of race and gender disagree over whether the terms refer to natural kinds, social kinds, or nothing at all. The question arises: what do we mean by the terms? It is usually assumed that ordinary intuitions of native speakers are definitive. However, I argue that contemporary semantic externalism can usefully combine with insights from Foucauldian genealogy to challenge mainstream methods of analysis and lend credibility to social constructionist projects.

A transcript of three lectures, given at Princeton University in 1970, which deals with (inter alia) debates concerning proper names in the philosophy of language.

The present paper is an attempt to give an account of the analytic-synthetic distinction both inside and outside of physical theory. It is hoped that the paper is sufficiently nontechnical to be followed by a reader whose background in science is not extensive; but it has been necessary to consider problems connected with physical science (particularly the definition of 'kinetic energy,' and the conceptual problems connected with geometry) in order to bring out features of the analytic-synthetic distinction that seem to (...) me to be the most important. (shrink)

Among race theorists, the view that race is a social construction is widespread. While the term ‘ social construction’ is sometimes intended to mean merely that race does not constitute a robust, biological natural kind, it often labels the stronger position that race is real, but not a biological kind. For example, Charles Mills writes that, ‘‘the task of those working on race is to put race in quotes, ‘race’, while still insisting that nevertheless, it exists ’’. It is to (...) ‘‘make a plausible social ontology neither essentialist, innate, nor transhistorical, but real enough for all that’’. Racial constructionism, thus conceived, is a metaphysical position that contrasts both with the view that race is an important biological kind and with the more recent claim that race does not exist. The desire for a constructionist metaphysics of race emerges against the background of a cluster of normative disputes, including. (shrink)

First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.