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‘Nothing Is Less Universal than the Idea of Race’

Alfred Métraux, American Social Science and UNESCO's Anti-Racist Campaign in 1950s Paris

Alice L. Conklin

accept a position at the United Nations Educational, Scientific and Cultural Organization (UNESCO) as head of a new bureau on race relations, and he was wondering what books to buy to help him in his new job. Hardly an expert on race matters himself

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Kathryn T. Gines

Jean-Paul Sartre’s “Orphée Noir” was first published in 1948 as the preface to Leopold Senghor’s Anthologie de la nouvelle poésie nègre at malgache de langue française, a classic anthology of Negritude poetry.1 Frantz Fanon replied to Sartre with “L’expérience vécue du Noir” published in Esprit in May of 1951.2 This essay later became the fifth chapter of Fanon’s Peau noire, masques blancs, published in 1952.3 In Black Skin, White Masks, Fanon is not only confronting Sartre’s analysis of Negritude in “Black Orpheus,” he is also meeting head-on Sartre’s analysis of race as it pertains to the Negro in “Black Orpheus” and as it pertains to the Jew in Anti-Semite and Jew. Towards that end, Fanon claims that Sartre’s arguments about the Jewish experience are incompatible with the “lived-experience” of the Negro.

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Anti-Racism and Existential Philosophy

An interview with Kathryn Sophia Belle

Kathryn Sophia Belle and Edward O'Byrn

Kathryn Sophia Belle's (formerly Kathryn T. Gines’) publications engaged in this interview: 2003 (Fanon/Sartre 50 yrs) “Sartre and Fanon Fifty Years Later: To Retain or Reject the Concept of Race,” Sartre Studies International, Vol. 9, Issue 2

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Adeel Hamza and John Gannon

textual exegesis of the Legend of Abraham. At the same time, it provides insights into the intellectual and discursive milieu of the European interwar period, in particular helping to bring out conflict over the idea of race and Mauss’s place within this

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Contemporary “Structures” of Racism

A Sartrean Contribution to Resisting Racial Injustice

Justin I. Fugo

refers to as the practico-inert , which I will explain further below. 3 Race is one of those ideas, and it is permeated with beliefs, norms, and values. And although a belief in the superiority or inferiority of racial groups–i.e., racism

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Elhadji Fallou Samb

? La philosophie sartrienne tient en une formule : l'homme est « un être chez qui l'existence précède l'essence » 1 . Cela signifie qu'il est un néant qui se construit librement ; il n'est pas déterminé en amont par une race. De cela découle l

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Sartre

The Civil Code and the Rights of Arabs

Nathalie Nya

colonialism through the lens of Jean-Paul Sartre's theories on race and colonialism as featured in Colonialism and Neocolonialism . In particular, I focus on his essay, “Colonialism is a System” to examine the position of the Arab as the colonized and the

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Matt Eshleman, Mark William Westmoreland, and Yiwei Zheng

Stephen Wang, Aquinas and Sartre: On Freedom, Personal Identity and the Possibility of Happiness Review by Matt Eshleman

Jonathan Judaken, ed. Race After Sartre: Antiracism, African Existentialism, Postcolonialism Review by Mark William Westmoreland

Anthony Hatzimoysis, The Philosophy of Sartre Review by Yiwei Zheng

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Betsy Bowman and Bob Stone

The question whether, in the interim, the "socialist morality" allows adequate restraint on revolutionary action, cannot fairly be answered in abstraction from history, in this case our epoch. We submit that the group of projects called corporate "globalization" - imposing free trade, privatization, and dominance of transnational corporations - shapes that epoch. These projects are associated with polarization of wealth, deepening poverty, and an alarming new global U.S. military domination. Using 9/11 as pretext for a "war on terror," this domination backs corporate globalization. If Nazi occupation of France and French occupation of Algeria made Sartre and Beauvoir assign moral primacy to overcoming oppressive systems, then U.S. global occupation should occasion rebirth of that commitment. Parallels among the three occupations are striking. France's turning of colonial and metropolitan working classes against each other is echoed by globalization's pitting of (e.g.) Chinese against Mexican workers in a race to lower wages to get investment. Seducing first-world workers with racial superiority and cheap imports from near-slavery producers once again conceals their thralldom to their own bosses. Nazi and French use of overwhelming force and even torture are re-cycled by the U.S. and its agents, again to hide the vulnerability of their small forces amidst their enemies.

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Emma McNicol

, Stephanie Berruz, and Penelope Deutscher on the Symposium on Gender, Race and Philosophy blog. Bauer, Broeck, Berruz and Deutscher respond to Belle's 2014 essay, “Comparative and Competing Frameworks of Oppression in Simone de Beauvoir's The Second Sex