Linda Martín Alcoff – författare

In the heated debates over identity politics, few theorists have looked carefully at the conceptualizations of identity assumed by all sides. Visible Identities fills this gap. Drawing on both philosophical sources as well as theories and empirical studies in the social sciences, Martín Alcoff makes a strong case that identities are not like special interests, nor are they doomed to oppositional politics, nor do they inevitably lead to conformism, essentialism, or reductive approaches to judging others. Identities are historical formations and their political implications are open to interpretation. But identities such as race and gender also have a powerful visual and material aspect that eliminativists and social constructionists often underestimate. Visible Identities offers a careful analysis of the political and philosophical worries about identity and argues that these worries are neither supported by the empirical data nor grounded in realistic understandings of what identities are. Martín Alcoff develops a more realistic characterization of identity in general through combining phenomenological approaches to embodiment with hermeneutic concepts of the interpretive horizon. Besides addressing the general contours of social identity, Martín Alcoff develops an account of the material infrastructure of gendered identity, compares and contrasts gender identities with racialized ones, and explores the experiential aspects of racial subjectivity for both whites and non-whites. In several chapters she looks specifically at Latino identity as well, including its relationship to concepts of race, the specific forms of anti-Latino racism, and the politics of mestizo or hybrid identity.

Race and Racism: A Decolonial Approach argues that the topics of race and racism need a decolonial framing if we are to understand their genealogy in the modern world, and explores their current iterations and the path forward. The chapters develop this argument in three ways. Chapter One presents an account of racialized identities that foreground their essentially historical nature as created through the shared experiences and collective actions of both elite and non-elite groups. Overcoming racial oppression cannot, then, occur simply by a change in policies, but only through new collective experiences of peaceful and just forms of collaborative cohabitation. Chapter Two argues for an expanded focus on cultural racism over individual attitudinal forms. Cultural racism focuses on, and ranks, peoples, and uses this to justify global inequalities and injustices. In truth, all modern cultures, including the West, are the product of transculturation at every level, not only affecting their music and language but also their sciences and political institutions. Cultural supremacy is thus a myth, and cultural ranking an impossibility. It remains vital to engage in criticism and debate over specific ideas and practices, but these discussions are often marred and made ineffective by cultural racism. Chapter Three dissects the current crisis of white identity that is energizing the far right on both sides of the Atlantic, with a focus on migrants as the source of nearly every social problem. The move to ethno-nationalism can only be forestalled by directly addressing the Replacement Theory and the difficult implications of colonialism's continuing effects on global relations. White identities have been based in false histories about the modern era, yet the truly varied experiences of whites are not well represented in the myths that grounded racial supremacy. If we face the truth about our histories, and understand them with more accuracy and nuance, we can formulate a way forward in unity.

Race and Racism: A Decolonial Approach argues that the topics of race and racism need a decolonial framing if we are to understand their genealogy in the modern world, and explores their current iterations and the path forward. The chapters develop this argument in three ways. Chapter One presents an account of racialized identities that foreground their essentially historical nature as created through the shared experiences and collective actions of both elite and non-elite groups. Overcoming racial oppression cannot, then, occur simply by a change in policies, but only through new collective experiences of peaceful and just forms of collaborative cohabitation. Chapter Two argues for an expanded focus on cultural racism over individual attitudinal forms. Cultural racism focuses on, and ranks, peoples, and uses this to justify global inequalities and injustices. In truth, all modern cultures, including the West, are the product of transculturation at every level, not only affecting their music and language but also their sciences and political institutions. Cultural supremacy is thus a myth, and cultural ranking an impossibility. It remains vital to engage in criticism and debate over specific ideas and practices, but these discussions are often marred and made ineffective by cultural racism. Chapter Three dissects the current crisis of white identity that is energizing the far right on both sides of the Atlantic, with a focus on migrants as the source of nearly every social problem. The move to ethno-nationalism can only be forestalled by directly addressing the Replacement Theory and the difficult implications of colonialism's continuing effects on global relations. White identities have been based in false histories about the modern era, yet the truly varied experiences of whites are not well represented in the myths that grounded racial supremacy. If we face the truth about our histories, and understand them with more accuracy and nuance, we can formulate a way forward in unity.

Race and Racism: A Decolonial Approach argues that the topics of race and racism need a decolonial framing if we are to understand their genealogy in the modern world, and explores their current iterations and the path forward. The chapters develop this argument in three ways. Chapter One presents an account of racialized identities that foreground their essentially historical nature as created through the shared experiences and collective actions of both elite and non-elite groups. Overcoming racial oppression cannot, then, occur simply by a change in policies, but only through new collective experiences of peaceful and just forms of collaborative cohabitation. Chapter Two argues for an expanded focus on cultural racism over individual attitudinal forms. Cultural racism focuses on, and ranks, peoples, and uses this to justify global inequalities and injustices. In truth, all modern cultures, including the West, are the product of transculturation at every level, not only affecting their music and language but also their sciences and political institutions. Cultural supremacy is thus a myth, and cultural ranking an impossibility. It remains vital to engage in criticism and debate over specific ideas and practices, but these discussions are often marred and made ineffective by cultural racism. Chapter Three dissects the current crisis of white identity that is energizing the far right on both sides of the Atlantic, with a focus on migrants as the source of nearly every social problem. The move to ethno-nationalism can only be forestalled by directly addressing the Replacement Theory and the difficult implications of colonialism's continuing effects on global relations. White identities have been based in false histories about the modern era, yet the truly varied experiences of whites are not well represented in the myths that grounded racial supremacy. If we face the truth about our histories, and understand them with more accuracy and nuance, we can formulate a way forward in unity.

In his epistles, St. Paul sounded a universalism that has recently been taken up by secular philosophers who do not share his belief in Christ, but who regard his project as centrally important for contemporary political life. The Pauline project—as they see it—is the universality of truth, the conviction that what is true is true for everyone, and that the truth should be known by everyone. In this volume, eminent New Testament scholars, historians, and philosophers debate whether Paul's promise can be fulfilled. Is the proper work of reading Paul to reconstruct what he said to his audiences? Is it crucial to retrieve the sense of history from the text? What are the philosophical undercurrents of Paul's message? This scholarly dialogue ushers in a new generation of Pauline studies.

Feminist theory and reflections on sexuality and gender rarely make contact with contemporary continental philosophy of religion. Where they all come together, creative and transformative thinking occurs. In Feminism, Sexuality, and the Return of Religion, internationally recognized scholars tackle complicated questions provoked by the often stormy intersection of these powerful forces. The essays in this book break down barriers as they extend the richness of each philosophical tradition. They discuss topics such as queer sexuality and religion, feminism and the gift, feminism and religious reform, and religion and diversity. The contributors are Hélène Cixous, Sarah Coakley, Kelly Brown Douglas, Mark D. Jordan, Catherine Keller, Saba Mahmood, and Gianni Vattimo.

As well as including the classic papers from the history of epistemology, this distinctive, wide-ranging anthology provides essential coverage of key contemporary challenges to that tradition.

This anthology provides the definitive theoretical sources of contemporary thinking about identity, including explorations of race, class, gender, and nationality. Explores the long and rich tradition of philosophical analysis and debate over the genesis, contours, and political effects of identity categories. Provides the definitive theoretical sources and contemporary debates by leading theorists such as selections from Hegel, Marx, Freud, DuBois, Beauvoir, Lukács, Fanon, Hall, Guha, Hobsbawm, Wittig, Butler, Halperin, R. Robertson, Said, and LaClau. Combines general and specific analyses of particular identity categories: race/ethnicity, gender/sexuality, class, nationality. Allows for a comparative study of identities through multiple theoretical frameworks.

The Blackwell Guide to Feminist Philosophy is a definitive introduction to the field, consisting of 15 newly-contributed essays that apply philosophical methods and approaches to feminist concerns. Offers a key view of the project of centering women’s experience.Includes topics such as feminism and pragmatism, lesbian philosophy, feminist epistemology, and women in the history of philosophy.

The Blackwell Guide to Feminist Philosophy is a definitive introduction to the field, consisting of 15 newly-contributed essays that apply philosophical methods and approaches to feminist concerns. Offers a key view of the project of centering women’s experience.Includes topics such as feminism and pragmatism, lesbian philosophy, feminist epistemology, and women in the history of philosophy.

Ask most people to imagine a philosopher and they probably think of someone like Socrates—absent-minded, perhaps, but with a sharp intellect and a thirst for the truth. A woman juggling car pools and housework is not the first image that springs to mind, but women have taken huge steps in the philosophy profession over the past 50 years. Still, to this day, well-established women philosophers continue to face sexism from colleagues and students.Singing in the Fire is a unique, groundbreaking collection of autobiographical essays by leading women in philosophy. It mines the experience of the generation that witnessed, and helped create, the remarkable advances now evident for women in the field. These women are leaders and innovators, looking back on how they have been treated, how they might have done things differently, and how we might make progress in future generations.

White identity is in ferment. White, European Americans living in the United States will soon share an unprecedented experience of slipping below 50% of the population. The impending demographic shifts are already felt in most urban centers and the effect is a national backlash of hyper-mobilized political, and sometimes violent, activism with a stated aim that is simultaneously vague and deadly clear: 'to take our country back.' Meanwhile the spectre of 'minority status' draws closer, and the material advantages of being born white are eroding.  This is the political and cultural reality tackled by Linda Martín Alcoff in The Future of Whiteness. She argues that whiteness is here to stay, at least for a while, but that half of whites have given up on ideas of white supremacy, and the shared public, material culture is more integrated than ever. More and more, whites are becoming aware of how they appear to non-whites, both at home and abroad, and this is having profound effects on white identity in North America. The young generation of whites today, as well as all those who follow, will have never known a country in which they could take white identity as the unchallenged default that dominates the political, economic and cultural leadership. Change is on the horizon, and the most important battleground is among white people themselves. The Future of Whiteness makes no predictions but astutely analyzes the present reaction and evaluates the current signs of turmoil. Beautifully written and cogently argued, the book looks set to spark debate in the field and to illuminate an important area of racial politics.

White identity is in ferment. White, European Americans living in the United States will soon share an unprecedented experience of slipping below 50% of the population. The impending demographic shifts are already felt in most urban centers and the effect is a national backlash of hyper-mobilized political, and sometimes violent, activism with a stated aim that is simultaneously vague and deadly clear: 'to take our country back.' Meanwhile the spectre of 'minority status' draws closer, and the material advantages of being born white are eroding.  This is the political and cultural reality tackled by Linda Martín Alcoff in The Future of Whiteness. She argues that whiteness is here to stay, at least for a while, but that half of whites have given up on ideas of white supremacy, and the shared public, material culture is more integrated than ever. More and more, whites are becoming aware of how they appear to non-whites, both at home and abroad, and this is having profound effects on white identity in North America. The young generation of whites today, as well as all those who follow, will have never known a country in which they could take white identity as the unchallenged default that dominates the political, economic and cultural leadership. Change is on the horizon, and the most important battleground is among white people themselves. The Future of Whiteness makes no predictions but astutely analyzes the present reaction and evaluates the current signs of turmoil. Beautifully written and cogently argued, the book looks set to spark debate in the field and to illuminate an important area of racial politics.

Sexual violence has become a topic of intense media scrutiny, thanks to the bravery of survivors coming forward to tell their stories. But, unfortunately, mainstream public spheres too often echo reports in a way that inhibits proper understanding of its causes, placing too much emphasis on individual responsibility or blaming minority cultures.  In this powerful and original book, Linda Martín Alcoff aims to correct the misleading language of public debate about rape and sexual violence by showing how complex our experiences of sexual violation can be. Although it is survivors who have galvanized movements like #MeToo, when their words enter the public arena they can be manipulated or interpreted in a way that damages their effectiveness. Rather than assuming that all experiences of sexual violence are universal, we need to be more sensitive to the local and personal contexts – who is speaking and in what circumstances – that affect how activists’ and survivors’ protests will be received and understood.Alcoff has written a book that will revolutionize the way we think about rape, finally putting the survivor center stage.

Sexual violence has become a topic of intense media scrutiny, thanks to the bravery of survivors coming forward to tell their stories. But, unfortunately, mainstream public spheres too often echo reports in a way that inhibits proper understanding of its causes, placing too much emphasis on individual responsibility or blaming minority cultures.  In this powerful and original book, Linda Martín Alcoff aims to correct the misleading language of public debate about rape and sexual violence by showing how complex our experiences of sexual violation can be. Although it is survivors who have galvanized movements like #MeToo, when their words enter the public arena they can be manipulated or interpreted in a way that damages their effectiveness. Rather than assuming that all experiences of sexual violence are universal, we need to be more sensitive to the local and personal contexts – who is speaking and in what circumstances – that affect how activists’ and survivors’ protests will be received and understood.Alcoff has written a book that will revolutionize the way we think about rape, finally putting the survivor center stage.

"Real" knowing always involves a political dimension, Linda Martín Alcoff suggests. But this does not mean we need to give up realism or the possibility of truth. Recent work in continental philosophy insists on the influence that power and desire exert on knowing, whereas contemporary analytic philosophy largely ignores these political concerns in its accounts of justification and truth. Alcoff engages these traditionally conflicting approaches in a constructive dialogue, effectively spanning the analytic/continental divide.In provocative readings of major figures in the continental tradition, Alcoff shows that the work of Hans-Georg Gadamer and Michel Foucault can help rectify key problems in coherence epistemology, such as the link between coherence and truth. She also argues that discussions about knowledge among continental philosophers can benefit from the work of analytic philosophers Donald Davidson and Hilary Putnam on meaning and ontology. Alcoff makes a compelling case for the need to address truth as a metaphysical issue, in contrast to minimalist tendencies in Anglo-American philosophy and deconstructionism on the continent. Her work persuasively argues for coherentist epistemology as a more realistic reconfiguration of the ontology of truth.

"Real" knowing always involves a political dimension, Linda Martín Alcoff suggests. But this does not mean we need to give up realism or the possibility of truth. Recent work in continental philosophy insists on the influence that power and desire exert on knowing, whereas contemporary analytic philosophy largely ignores these political concerns in its accounts of justification and truth. Alcoff engages these traditionally conflicting approaches in a constructive dialogue, effectively spanning the analytic/continental divide.In provocative readings of major figures in the continental tradition, Alcoff shows that the work of Hans-Georg Gadamer and Michel Foucault can help rectify key problems in coherence epistemology, such as the link between coherence and truth. She also argues that discussions about knowledge among continental philosophers can benefit from the work of analytic philosophers Donald Davidson and Hilary Putnam on meaning and ontology. Alcoff makes a compelling case for the need to address truth as a metaphysical issue, in contrast to minimalist tendencies in Anglo-American philosophy and deconstructionism on the continent. Her work persuasively argues for coherentist epistemology as a more realistic reconfiguration of the ontology of truth.

Wer darf für wen sprechen? Darf man überhaupt für jemand anderen sprechen?Die Kernfrage des Aufsatzes der Philosophin Linda Martín Alcoff sticht in ein Wespennest: Spätestens mit den Diskussionen um die Übersetzung eines Gedichtes von Amanda Gorman wurde deutlich, wie schwierig und politisch brisant diese Frage ist.Alcoff sensibilisiert dafür, wann das Sprechen für andere schiefläuft, und zeigt zugleich, weshalb es dennoch notwendig ist, den Anspruch, für andere zu sprechen, nicht aufzugeben.

The Blackwell Guide to Feminist Philosophy is a definitive introduction to the field, consisting of 15 newly-contributed essays that apply philosophical methods and approaches to feminist concerns. * Offers a key view of the project of centering women's experience. * Includes topics such as feminism and pragmatism, lesbian philosophy, feminist epistemology, and women in the history of philosophy.

Philosophers and social theorists of color examine how racism can creep into defensive forms of nationalism."What does it mean today to be an 'American' when one does not represent or embody the norm of 'Americanness' because of one's race, ethnicity, culture of origin, religion, or some combination of these? What is the norm of 'Americanness' today, how has it changed, and how pluralistic is it in reality?" - from the IntroductionIn this volume philosophers and social theorists of color take up these questions, offering nuanced critiques of race and nationalism in the post-9/11 United States focused around the themes of freedom, unity, and homeland. In particular, the contributors examine how normative concepts of American identity and unity come to be defined and defended along increasingly racialized lines in the face of national trauma, and how nonnormative Americans experience the mistrust that their identities and backgrounds engender in this way. The volume takes an important step in recognizing and challenging the unreflective notions of nationalism that emerge in times of crisis.