This article sets out a few key questions, themes, and problems animating an Azanian social and political philosophy, with specific reference to the radical promise of undoing South African disciplinary knowledges. The article is made up of two parts: The first part discusses the epistemic and political forces arrayed against black radical thought in South Africa and beyond. A few current trends of anti-black thinking – liberal racism, Left Eurocentrism, and postcolonial post-racialism – which pose challenges for the legibility of Azanian critique are outlined. Part two constructs an exposition and synthesis of key tenets of Azanian thinking elaborated upon under three signs: ‘South Africa’, ‘race and racism’, and ‘Africa’. The aim of the discussion is to illustrate the critical, emancipatory potential of Azanian thought and its radical incommensurability with dominant strands of scholarship in the human and social sciences today. The article ultimately defends the reassertion of black radical thought in the South African academy today and underscores in particular the abolitionist drive of Azanian political thought.
Towards a More Just Philosophical Community
This article examines the Australian ‘Continental Philosophy’ community through the lens of the Azanian philosophical tradition. Specifically, it interrogates the series of conversations around race and methodology that arose from the 2017 Australasian Society for Continental Philosophy (ASCP) conference. At the heart of these were questions of place, race, Indigeneity, and the very meaning of ‘Continental Philosophy’ in Australia. The pages that follow pursue those questions, grappling with the relationship between the articulation of disciplinary bounds and the exercise of colonial power. Having struggled with the political and existential cost of participation in the epistemic community that is the ASCP, I argue for disengagement and the exploration of alternative intellectual communities. This is ultimately a call to intellectual work grounded on ethical relations rather than on the furtherance of the status quo. It is a call to take seriously the claim, ‘the land is ours’.
SimonMary Aihiokhai, Lorina Buhr, David Moore, and William Jethro Mpofu
the property of the human family of the world and not a monopoly of one race and a preserve of one geographic location. The book is rendered in lucid prose that is transparent and simple without being simplistic. William Jethro Mpofu University of
spatial inequalities in and between cities … disparities have grown, suburbs have been re-sorted into a wide array on the basis of class and race’ ( Nijman and Wei 2020: 2 ). Widespread disillusionment with this growing inequality threatens the basic
Towards a Frommian Critical Social Theory of Narcissism
two pathologies (1964: 83; cf. 1973: 300–301). It follows that malignant narcissism transfers its own need to ‘nation’, ‘race’, ‘religion’ and so forth, thereby begetting political fanaticism ( Fromm 1964: 73 ). Fromm argues: If … [a
Ecclesiasticall and Civil . New York : Touchstone . Joseph , T. D. 2019 . ‘ Race, Phenotype, and Nationality in Brazil and the United States ’, in N. Boero and K. Mason (ed.), The Oxford Handbook of the Sociology of Body and Embodiment . Oxford