By Tommy L. Lott
This wide-ranging, multidisciplinary number of newly commissioned articles brings jointly distinctive voices within the box of Africana philosophy and African-American social and political thought.Provides a complete severe survey of African-American philosophical proposal. Collects wide-ranging, multidisciplinary, newly commissioned articles in a single authoritative quantity. Serves as a benchmark paintings of reference for classes in philosophy, social and political idea, cultural stories, and African-American stories.
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Extra info for A Companion to African-American Philosophy
Kocelmans (Garden City, 1967), p. 293. David Pears, Ludwig Wittgenstein (New York, 1969), p. 179. Pears’ book is a mini-classic on this enigmatic philosopher. It is important to note that trenchant critiques of the notion of necessity within the philosophical tradition of the West leave philosophers with little subject-matter. For example, Hume’s rejection of necessary causal inferences elevates the role of imagination in thought and custom and habit in behavior: it results in a psychological naturalism and an embry- PHILOSOPHY AND THE AFRO-AMERICAN EXPERIENCE 15 16 17 18 19 20 onic sociology of knowledge.
B. Du Bois, “The Conservation of Races”, The Seventh Son: The Thought and Writings of W. E. B. Du Bois (New York, 1971), Vol. One, ed. Julius Lester, p. 180. W. E. B. Du Bois, The Souls of Black Folk (Greenwich, 1961), intro. Saunders Redding, p. 22. This remark is quoted from S. P. Fullinwider’s seminal work, The Mind and Mood of Black America (Homewood, 1969), p. 60. The Book of American Negro Poetry, ed. James Weldon Johnson (New York, 1922), pp. 9–10. C. branch of the NAACP, 1924, Johnson papers, James Weldon Johnson Collection Yale University Library.
It fosters cultural stagnation and leaves Afro-Americans vulnerable to insidious manipulation by charismatic ﬁgures or socially mobile groups. In other words, it does not enhance the cultural life or ameliorate the socioeconomic conditions of the majority of Afro-Americans. Rationalist Tradition The self-image of Afro-Americans in the rationalist tradition (strong and weak types) is one of self-hatred, shame and fear. Afro-Americans are viewed as morbid subhuman monsters. This tradition posits Afro-American inferiority, not against everyone, but speciﬁcally to white Americans.