By Tommy L. Lott
This wide-ranging, multidisciplinary selection of newly commissioned articles brings jointly unique voices within the box of Africana philosophy and African-American social and political thought.Provides a finished serious survey of African-American philosophical concept. 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 concept, cultural experiences, and African-American experiences.
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Extra info for A Companion to African-American Philosophy
150–9. ” James Baldwin, “Everybody’s Protest Novel,” Notes of a Native Son (New York, 1955), p. 17. My reading of Baldwin is inﬂuenced by Stanley Macehuh’s James Baldwin: A Critical Study (Third World Press, 1973). Toni Morrison, Sula (New York, 1973), p. 105. The other important stream of thought and behavior in the Afro-American humanist tradition is “reformist”. It extends from Frederick Douglass through Booker T. Washington to Benjamin Hooks. This stream is represented by those people who satisfy the cultural criteria of Afro-American humanism and advocate certain reforms in the capitalist system.
This skepticism reaches its zenith in the writings of Bishop Berkeley and David Hume. Kant tries to undercut it by granting agnosticism of reality, yet positing an inescapable synthetic machinery that manufactures the raw manifold of intuitions into concepts which impose rational order on the phenomenal world. He sacriﬁces our knowledge of reality in order to preserve objectivity. Cartesian thinkers, like their Master, want both. Heidegger, Being and Time, p. 194. Hans-Georg Gadamer, one of Heidegger’s students, has developed this viewpoint much further in his monumental work, Truth and Method (New York, 1975), translation edited by Garrett Barden and John Cumming from the second edition.
In the following exposition of metaphilosophy, I follow closely the brilliant work of Prof. Richard Rorty of Princeton University. Most of this work remains unpublished. I am conﬁdent his writings on metaphilosophical issues will be of paramount importance for thinkers in the future. A small taste of his views can be acquired from his article, “Keeping Philosophy Pure,” The Yale Review (Spring, 1976), Vol. LXV, No. 3, pp. 336–56. The idea that Descartes held a correspondence theory of truth recently has come under attack by Harry Frankfurt in his fascinating work, Demons, Dreamers and Madmen (New 27 CORNEL WEST 4 5 6 7 8 9 10 11 12 13 14 28 York, 1970).