The Racial Discourses Of Life Philosophy

In the early twentieth century, the life philosophy of Henri Bergson summoned the élan vital, or vital force, as the source of creative evolution. Bergson also appealed to intuition, which focused on experience rather than discursive thought and scientific cognition. Particularly influential for the literary and political Négritude movement of the 1930s, which opposed French colonialism, Bergson's life philosophy formed an appealing alternative to Western modernity, decried as "mechanical," and set the stage for later developments in postcolonial theory and vitalist discourse. Revisiting narratives on life that were produced in this age of machinery and war, Donna V. Jones shows how Bergson, Nietzsche, and the poets Leopold Senghor and Aimé Césaire fashioned the concept of life into a central aesthetic and metaphysical category while also implicating it in discourses on race and nation. Jones argues that twentieth-century vitalism cannot be understood separately from these racial and anti-Semitic discussions. She also shows that some dominant models of emancipation within black thought become intelligible only when in dialogue with the vitalist tradition. Jones's study strikes at the core of contemporary critical theory, which integrates these older discourses into larger critical frameworks, and she traces the ways in which vitalism continues to draw from and contribute to its making.

In the early twentieth century, the life philosophy of Henri Bergson summoned the élan vital, or vital force, as the source of creative evolution. Bergson also appealed to intuition, which focused on experience rather than discursive thought and scientific cognition. Particularly influential for the literary and political Négritude movement of the 1930s, which opposed French colonialism, Bergson's life philosophy formed an appealing alternative to Western modernity, decried as "mechanical," and set the stage for later developments in postcolonial theory and vitalist discourse. Revisiting narratives on life that were produced in this age of machinery and war, Donna V. Jones shows how Bergson, Nietzsche, and the poets Leopold Senghor and Aimé Césaire fashioned the concept of life into a central aesthetic and metaphysical category while also implicating it in discourses on race and nation. Jones argues that twentieth-century vitalism cannot be understood separately from these racial and anti-Semitic discussions. She also shows that some dominant models of emancipation within black thought become intelligible only when in dialogue with the vitalist tradition. Jones's study strikes at the core of contemporary critical theory, which integrates these older discourses into larger critical frameworks, and she traces the ways in which vitalism continues to draw from and contribute to its making.

Social commentators have long asked whether racial categories should be conserved or eliminated from our practices, discourse, institutions, and perhaps even private thoughts. In A Theory of Race, Joshua Glasgow argues that this set of choices unnecessarily presents us with too few options. Using both traditional philosophical tools and recent psychological research to investigate folk understandings of race, Glasgow argues that, as ordinarily conceived, race is an illusion. However, our pressing need to speak to and make sense of social life requires that we employ something like racial discourse. These competing pressures, Glasgow maintains, ultimately require us to stop conceptualizing race as something biological, and instead understand it as an entirely social phenomenon.

In Race: A Philosophical Introduction, Second Edition , Paul C. Taylor provides an accessible guide to a well-travelled but still-mysterious area of the contemporary social landscape. As in the first edition, the book blends metaphysics and social philosophy, analytic philosophy and pragmatic philosophy of experience. In this thoroughly updated and revised volume, Taylor outlines the main features and implications of race-thinking, while engaging the ideas of such important figures as Linda Alcoff, K. Anthony Appiah, W. E. B. Du Bois, Michel Foucault, Sally Haslanger, and Howard Winant. The result is a comprehensive but accessible introduction to philosophical race theory and to a non-biological and situational notion of race. The book unfolds in a sequence of five chapters, each devoted to one of the following questions: What is race-thinking? Don’t we know better than to talk about race now? Are there any races? What is it like to have a racial identity? And how important, ethically, is colorblindness? On the way to answering these questions, Race takes up topics like mixed-race identity, white supremacy, the relationship between the race concept and other social identity categories and the impact of race-thinking on our erotic and romantic lives. The second edition’s new concluding chapter explores the racially fraught issues of policing, immigration, and global justice, and interrogates the thought that Barack Obama has ushered in a post-racial age. This volume is suitable for the educated general reader as well as for students and scholars in ethnic studies, philosophy, sociology, and other related fields.

The Sense of Brown is José Esteban Muñoz's treatise on brownness and being as well as his most direct address to queer Latinx studies. In this book, which he was completing at the time of his death, Muñoz examines the work of playwrights Ricardo Bracho and Nilo Cruz, artists Nao Bustamante, Isaac Julien, and Tania Bruguera, and singer José Feliciano, among others, arguing for a sense of brownness that is not fixed within the racial and national contours of Latinidad. This sense of brown is not about the individualized brown subject; rather, it demonstrates that for brown peoples, being exists within what Muñoz calls the brown commons—a lifeworld, queer ecology, and form of collectivity. In analyzing minoritarian affect, ethnicity as a structure of feeling, and brown feelings as they emerge in, through, and beside art and performance, Muñoz illustrates how the sense of brown serves as the basis for other ways of knowing and being in the world.

Post-apartheid South Africa still struggles to overcome the past, not just because the material conditions of apartheid linger but because the intellectual conditions it created have not been thoroughly dismantled. The system of 'petty apartheid', which controlled the minutia of everyday life, became a means of dragooning human beings into adapting to increasingly mechanized forms of life that stifle desire and creative endeavour. As a result, apartheid is incessantly repeated in the struggle to move beyond it. In Undoing Apartheid, Premesh Lalu argues that only an aesthetic education can lead to a future beyond apartheid. To find ways to escape the vicious cycle, he traces the patterns created by three theatrical works by William Kentridge, Jane Taylor, and the Handspring Puppet Company – Faustus in Africa, Woyzeck on the Highveld, and Ubu and the Truth Commission – which coincided with the fall of the Berlin Wall and the end of apartheid. Through the analysis of these works, Lalu uncovers the roots of modern thinking about race and affirms the need to revitalize a post-apartheid reconciliation endowed with truth – if only to keep alive the rhyme of hope and history.

The contributors to Against Life think critically about the turn to life in recent theory and culture. Editors Alastair Hunt and Stephanie Youngblood shape their collection to provocatively challenge the assumption, rife throughout the humanities, that life needs to be cultivated, affirmed, and redeemed. The editors and their contributors explore how we might be better off daring to think ethics and politics, as well as the project of the humanities, in more radical terms, as a refusal to choose life. What forms of equality and freedom might emerge if we did not organize being-together under signs of life? Taken together, the essays in Against Life mark an important turn in the ethico-political work of the humanities.