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An Old Materialism for a New Ground in advance 超前的旧唯物主义为新天地而奋斗

4区哲学 0 PHILOSOPHY

Philosophy Today

Pub Date : 2023-01-01 DOI: 10.5840/philtoday2023105507

Ziyana Lategan

This article is an investigation into the concept of “ground” in modern Western philosophy. I begin with a rehearsal of Fanon’s critique of Hegel’s Lord-Bondsman dialectic (that there is no common ground for white and black) as the starting point for this investigation. Despite its best efforts, the Western canon is shown to have a commitment to its transcendental turn and cannot rid itself of its idealist impulse insofar as it must establish a ground from which to begin. In so doing, Western theory cannot reckon with those historical processes that institute modern thought (i.e., primitive accumulation, slavery, colonialism, etc.), precisely because of its reliance on them. As such, it fails to privilege a historical materialist turn that would situate both the self-determined subject and the affectable “others” on a common ground, as insisted on by Denise Ferreira da Silva. By arguing for a materialist conception of an ontoepistemological ground based on necessity rather than freedom, I make a case for a politics of non-participation and revolutionary action as modes of political practice that make possible a dialectical and historical intervention into the structure of the global modern.

本文是对现代西方哲学中“地”概念的考察。我首先预演了法农对黑格尔的领主-邦兹曼辩证法(即白人和黑人没有共同基础)的批判，以此作为本研究的起点。尽管尽了最大的努力，但西方正典却显示出对其先验转向的承诺，并且无法摆脱其唯心主义的冲动，因为它必须建立一个开始的基础。在这样做的过程中，西方理论无法考虑到那些形成现代思想的历史过程(即原始积累、奴隶制、殖民主义等)，正是因为它对这些历史过程的依赖。因此，它未能像丹尼斯·费雷拉·达席尔瓦(Denise Ferreira da Silva)所坚持的那样，将自我决定的主体和受人喜爱的“他者”置于共同基础上的历史唯物主义转向给予特权。通过论证基于必然性而非自由的本体论基础的唯物主义概念，我提出了一个不参与政治和革命行动作为政治实践模式的案例，这使得对全球现代结构的辩证和历史干预成为可能。

引用次数: 0

Politics after Slavery? in advance 奴隶制后的政治?提前

4区哲学 0 PHILOSOPHY

Philosophy Today

Pub Date : 2023-01-01 DOI: 10.5840/philtoday2023104503

Jerome D. A. Clarke

Afropessimism incites controversy within and without the academy for the provocation that modernity’s ethical life, including its purportedly progressive facets, is entirely undergirded by a rejection of blackness. On this basis it squares a self-concept as a non-prescriptive theoretical framework with a negative prescription of “world-abolition.” I reconstruct Afropessimism’s conceptual apparatus in light of its criticism in academic philosophy. I then relate the theory’s negativism with Theodor Adorno’s view that “in wrong life there is no right life,” to argue that Afropessimists should take up the implication that there is no right thinking.

非洲悲观主义激起了学术界内外的争议，因为现代性的伦理生活，包括其所谓的进步方面，完全建立在对黑人的拒绝之上。在此基础上，它将作为非规定性理论框架的自我概念与“世界废除”的否定处方结合起来。本文结合学院派哲学对非洲悲观主义的批判，重构了其概念结构。然后，我将该理论的否定主义与西奥多·阿多诺(Theodor Adorno)的观点“错误的生活中没有正确的生活”联系起来，以论证非洲悲观主义者应该接受没有正确思维的暗示。

引用次数: 0

What Is “Totalitarian” Today? in advance 今天什么是“极权主义”?提前

IF 0.3 4区哲学 0 PHILOSOPHY

Philosophy Today

Pub Date : 2023-01-01 DOI: 10.5840/philtoday2023131466

L. Busk