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Anjuli Webster

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.

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Joel Modiri

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.

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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

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Amílcar Cabral and Amartya Sen

Freedom, Resistance and Radical Realism

Lawrence Hamilton

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

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Imagining Utopia in an Unfree World

Rick Turner on Morality, Inequality and Existentialism

Mary Ryan

Years before South African philosopher Richard (Rick) Turner’s most famous work, his novel The Eye of the Needle (hereafter Eye ), he wrote an important account for sociopolitical thought in the essay ‘What Is Political Philosophy

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Janson M. Costanzo

Heidegger’s Philosophy of Being: A Critical Interpretation, by Herman Philipse Jason M. Costanzo

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Peter Hudson

postgraduate students, and his book The Eye of the Needle was well received, as was his article in Radical Philosophy . But I suspect far fewer were aware of his deep interest in Mao and the Chinese Cultural Revolution (still – depending on how one

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A Critique of Liberal Universalism

The Concept of Secular Philosophical Grounding

Jaan S. Islam

Following the Enlightenment and the post-Enlightenment period, in the twentieth and twenty-first centuries the dawn of a new philosophy came into existence. Unlike the Enlightenment, which lacked the knowledge or experiences of the globalised

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Revisiting the Menkiti-Gyekye Debate

Who Is a Radical Communitarian?

Motsamai Molefe

An opinion has gained ground in African philosophy that Ifeanyi Menkiti is a radical communitarian (Gyekye 1992 , 1997 ; Matolino 2009; Metz 2012) . Kwame Gyekye, an influential African philosopher, was first to identify what he referred to

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Whites Cannot Be Black

A Bikoist Challenge to Professor Xolela Mangcu

Keolebogile Mbebe

Mangcu and Biko’s notions of Political Blackness. Following that, I characterise Biko’s conception of Political Blackness. Finally, I interrogate Mangcu’s interpretation of Biko’s conception of Political Blackness using the philosophy of Black