The focus of the article is to explore the possibilities of philosophic discourse in the present postcolonial African situation. As indicated in the title, it will begin by exploring and laying out grosso modo, the character of philosophy as a discipline. It will then engage in examining, again broadly, Africa’s present: the situation that has prevailed since the end of formal colonialism. Consequent on the two expositive presentations, the article will then indicate the role that philosophy can and should play in this situation. The aim is to explore the possible beyond the demise of colonialism in the hope of catching sight of a truly postcolonial future. The article is thus a concise articulation of the hermeneutical stance in contemporary African philosophy.
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
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’.
This article discusses the contemporary history of South African social science in relation to the Azanian Philosophical Tradition. It is addressed directly to white scholars, urging introspection with regard to the ethical question of epistemic justice in relation to the evolution of the social sciences in conqueror South Africa. I consider the establishment of the professional social sciences at South African universities in the early twentieth century as a central part of the epistemic project of conqueror South Africa. In contrast, the Azanian Philosophical Tradition is rooted in African philosophy and articulated in resistance against the injustice of conquest and colonialism in southern Africa since the seventeenth century. It understands conquest as the fundamental historical antagonism shaping the philosophical, political, and material problem of ‘South Africa’. The tradition is silenced by and exceeds the political and epistemic strictures of the settler colonial nation state and social science.
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.
SimonMary Aihiokhai, Lorina Buhr, David Moore, and William Jethro Mpofu
, Ikerbasque Research Professor of Philosophy at the University of the Basque Country, proposes in Political Categories: Thinking beyond Concepts the addition of the category as a further element of the basic building blocks of political thought in terms of
Representation . Available at: https://doi.org/10.1017/CBO9781107477698 . Hamilton , L. 2019 . Amartya Sen . Cambridge : Polity . Hasselberger , W. 2014 . ‘ Human Agency, Reasons, and Inter-Subjective Understanding ’, Philosophy 89 ( 1 ): 135
Freedom, Resistance and Radical Realism
huge volumes of theoretical contributions to many fields in economics, philosophy and beyond; and he was a man of action – he has been actively involved in a whole array of practical achievements, with the World Bank and the UN at a global level, in
Habermas and Contemporary Realist Thought
of social and political problems in philosophy (1984: 4–5). He also argues in favour of a broad and complex notion of rationality (10), and explicitly situates his thought ‘between’ facts and norms (or validity), in his 1992 opus in political and
Towards a Frommian Critical Social Theory of Narcissism
contradictory ideological context, in which antinomic political philosophies mix together’ (2019: 7). To summarise, postfascism is a political movement that extinguishes democracy ‘from within’ in impolitical and postideological ways through taking over the