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
Adeel Hamza and John Gannon
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.
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
A Sartrean Contribution to Resisting Racial Injustice
Justin I. Fugo
This paper develops an account of racism as rooted in social structural processes. Using Sartre, I attempt to give a general analysis of what I refer to as the “structures” of our social world, namely the practico-inert, serial collectives, and social groups. I then apply this analysis to expose and elucidate “racist structures,” specifically those that are oftentimes assumed to be ‘race neutral’. By highlighting structures of racial oppression and domination, I aim to justify: 1) the imperative of creating conditions free from oppression and domination, over the adherence to ‘ideal’ principles which perpetuate racial injustice; 2) the shared responsibility we have collectively to resist and transform social structural processes that continue to produce racial injustice.
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.
Damon Boria, Thomas Meagher, Adrian van den Hoven, and Matthew C. Eshleman
well-trod territory and ultimately offers an unpersuasive criticism of Being and Nothingness . Specialists on Merleau-Ponty will find the first chapter of interest, Heidegger specialists the third, and philosophers of race with an interest in
, warriors, very often disdaining the land. They are noble descendants of noble race, taking pride in their flocks, horses and camels, their diet and the cult of meat and milk. xix But they are especially comparable to the composite societies of Hamites and
Adding Social Quality to Organization Studies on Aging
Prabhir Vishnu Poruthiyil
membership in marginalized categories (immigrants, refugees, gender, caste, race, or nationality) are compounded by aging. The SQ framework addresses these concerns on the quality of daily circumstances in three interrelated ways. First, well-being of
Marine Dhermy-Mairal, Jean-François Bert, and Baudry Rocquin
difficult to understand nowadays. These were definitely not based on any biological conception of race. In the case of black people, for instance, he seemed to think that their hierarchical position and their economic conditions would prevent them from
realness of everyday raced, classed or gendered identities. It is rather the fact that the realness of everyday social categories is also constituted out of just the same ability to compel belief, as a result of the embodiment of norms. There is nothing