By Tommy L. Lott
This wide-ranging, multidisciplinary selection of newly commissioned articles brings jointly unusual voices within the box of Africana philosophy and African-American social and political thought.Provides a complete severe survey of African-American philosophical idea. Collects wide-ranging, multidisciplinary, newly commissioned articles in a single authoritative quantity. Serves as a benchmark paintings of reference for classes in philosophy, social and political idea, cultural reviews, and African-American experiences.
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First released in 1999. Routledge is an imprint of Taylor & Francis, an informa corporation.
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Extra info for A Companion to African-American Philosophy
29 Yet Garvey believed white people behaved in a demonic fashion within the existing social order. I regard the Klan as a better friend of the race than all the groups of hypocritical whites put together. 30 The most recent instance of weak vitalism is Martin Luther King’s doctrine of nonviolence. This doctrine tends to assume tacitly that Afro-Americans have acquired, as a result of their historical experience, a peculiar capacity to love their enemies, to endure patiently suffering, pain and hardship and thereby “teach the white man how to love” or “cure the white man of his sickness”.
A small taste of his views can be acquired from his article, “Keeping Philosophy Pure,” The Yale Review (Spring, 1976), Vol. LXV, No. 3, pp. 336–56. The idea that Descartes held a correspondence theory of truth recently has come under attack by Harry Frankfurt in his fascinating work, Demons, Dreamers and Madmen (New 27 CORNEL WEST 4 5 6 7 8 9 10 11 12 13 14 28 York, 1970). This book indeed has infused new blood into Cartesian studies, but it is, I believe, wrong. For a convincing defense of the traditional view of Descartes, see Anthony Kenny, Descartes: A Study of His Philosophy (New York, 1968), esp.
He pursues the socially pretentious and haughty Muriel, who avoids him and ignores his message. Nevertheless, he emerges from the conﬁning Afro-American urban world of self-hatred and shame, aware of the grand challenge of creating an ordered view of life from a fading folk past. This theme of candid confrontation with the past is further illustrated in “Kabnis”, the last and longest story in Cane. Kabnis is self-effacing and uncomfortable with Southern culture, a culture he knows little of. He confronts his roots in the person of Father John, a former slave.