What I hope to do in this article 1 is to explore the role that philosophy can play in our present African situation. My chosen title commits me to two tasks: (1) laying out, broadly, the character of the discipline that goes by the name
Towards a More Just Philosophical Community
town, not one person cared to take the time to look and see what was already there. ( Bond 2009: 176 ) Assertions are philosophically treacherous. Whatever the domain or approach to philosophy, perhaps the most predictable response to an assertion
and bring disparate frameworks from human geography, cultural anthropology, and philosophy; in each article, they engage with both the immediate present and the broader arc of time and reflect on the pragmatic and practical dimensions of relationships
Developing Donald Davidson's Ideas in International Political Theory
complemented by Davidson's larger ideas analysed below. First, I will consider Davidson's reception and relevance. Second, I will clarify the above-mentioned aspects of his philosophy. Third, I will explore the implications for IPT. Reception and Relevance
indigenous conquered people. According to the PAC's vision, Azania described the vision of an African polity not bounded by colonial forms of sovereignty, nation, law, or justice, as ‘the ends to which Africanist ideology and liberation philosophy were aimed
focusses on the philosophy and practices that guide Al-Nur's functioning as a community centre, especially the importance of being able to (re)create home in exile. Building on the conclusions drawn from my fieldwork at Al-Nur, the third part argues that
Global Patterns in Interaction and Conflict Surrounding Cetacean Conservation and Traditional Marine Hunting Communities
scholarship on traditional and indigenous cetacean hunting groups across the globe with topical contributions from anthropology, philosophy, biology, policy, and law. First, I examine the influence of charismatic species and how their place in Western
only proper name for justice [?] Denise Ferreira da Silva (2018: 22 ) My aim in this article is to adumbrate some of the key questions, themes, and problems that could animate an Azanian social and political philosophy – and by extension an
Natália da Silva Perez
Derek Ryan’s Virginia Woolf and the Materiality of Theory is an exploration of “Woolf’s writing alongside Deleuze’s philosophy and new materialist theories of ‘sex’, ‘animal’ and ‘life’.” What might at first glance sound like yet another exegetical effort to elucidate new meanings in Woolf’s writing—this time using new materialist approaches—is in fact a claim towards an understanding of Woolf’s literary practice as itself a form of theorizing. In Ryan’s intriguing study, Woolf emerges as a precursor of, and inspiration for, contemporary philosophical and critical approaches that privilege matter and material relations as productive venues for “nonanthropocentric conceptualizations” of the world (9).
Hollie MacKenzie and Iain MacKanzie
In this article we focus on the potential for an alignment of certain feminist artistic practices and poststructuralist conceptions of critique that may enable ways of theorizing practices of resistance and engender ways of practicing resistance in theory, without the lurch back into masculinist forms of dogmatism. It will be claimed that an ontological conception of art, considered as that which makes a difference in the world, can not only challenge the primacy of the dogmatic and masculine ‘subject who judges’, but also instill ways of thinking about, and ways of enacting, feminist artistic encounters with the capacity to resist dogmatism. The theoretical stakes of this claim are elaborated through complimentary readings of Deleuze and Guattari’s constructivist account of philosophy and Irigaray’s feminist explorations of what it means to think from within the 'labial', rather than from the position of the dominant phallic symbolic order. We argue that this creative conjunction between Irigaray, Deleuze, and Guattari provides the resources for a conceptualisation of both feminist artistic practice and the critical practice of poststructuralist philosophy as forms of resistance to the dominant patriarchal order, in ways that can avoid the collapse back into masculinist forms of dogmatism. Revel’s discussion of the role of constituent rather than constituted forms of resistance is employed to draw out the implications of this position for contentious politics. It is concluded that constituent practices of resistance can be understood as a challenge to the phallogocentric symbolic order to the extent that they are practices of a labial art-politics.