African American Philosophy and the African Diaspora – serie

Cultural idealism in various forms has become enormously influential as a framework for Black studies. In turn, Ferguson argues for the centrality of the Black working class—both men and women—to Black Studies.

Cultural idealism in various forms has become enormously influential as a framework for Black studies. In turn, Ferguson argues for the centrality of the Black working class—both men and women—to Black Studies.

Locke offers a prescient vision of the intersection of the three Americas: Latin (South) America, the Caribbean, and North America.

What is racism? is a timely question that is hotly contested in the philosophy of race. Yet disagreement about racism’s nature does not begin in philosophy, but in the sociopolitical domain. Alberto G. Urquidez argues that philosophers of race have failed to pay sufficient attention to the practical considerations that prompt the question “What is racism?” Most theorists assume that “racism” signifies a language-independent phenomenon that needs to be “discovered” by the relevant science or “uncovered” by close scrutiny of everyday usage of this term. (Re-)Defining Racism challenges this metaphysical paradigm. Urquidez develops a Wittgenstein-inspired framework that illuminates the use of terms like “definition,” “meaning,” “explanation of meaning,” and “disagreement,” for the analysis of contested normative concepts. These elucidations reveal that providing a definition of “racism” amounts to recommending a form of moral representation—a rule for the correct use of “racism.” As definitional recommendations must be justified on pragmatic grounds, Urquidez takes as a starting point for justification the interests of racism's historical victims.

What is racism? is a timely question that is hotly contested in the philosophy of race. Yet disagreement about racism’s nature does not begin in philosophy, but in the sociopolitical domain. Alberto G. Urquidez argues that philosophers of race have failed to pay sufficient attention to the practical considerations that prompt the question “What is racism?” Most theorists assume that “racism” signifies a language-independent phenomenon that needs to be “discovered” by the relevant science or “uncovered” by close scrutiny of everyday usage of this term. (Re-)Defining Racism challenges this metaphysical paradigm. Urquidez develops a Wittgenstein-inspired framework that illuminates the use of terms like “definition,” “meaning,” “explanation of meaning,” and “disagreement,” for the analysis of contested normative concepts. These elucidations reveal that providing a definition of “racism” amounts to recommending a form of moral representation—a rule for the correct use of “racism.” As definitional recommendations must be justified on pragmatic grounds, Urquidez takes as a starting point for justification the interests of racism's historical victims.

This book interrogates the nature and state of African American citizenship through the prism of Social Contract Theory. Challenging the United States’ commitment to African American citizenship, this book explores the idea of Social Nullification, the decision to reject, revoke and re-define the social contract with a state and society.

This book interrogates the nature and state of African American citizenship through the prism of Social Contract Theory. Challenging the United States’ commitment to African American citizenship, this book explores the idea of Social Nullification, the decision to reject, revoke and re-define the social contract with a state and society.

This book presents a skeptical eliminativist philosophy of race and the theory of racelessness, a methodological and pedagogical framework for analyzing "race" and racism.

This book presents a skeptical eliminativist philosophy of race and the theory of racelessness, a methodological and pedagogical framework for analyzing "race" and racism.

Although Locke’s philosophical work has been discussed in parts, there has been no theorizing about how his different philosophical commitments fit together.

Although Locke’s philosophical work has been discussed in parts, there has been no theorizing about how his different philosophical commitments fit together.

'Insurrectionist Ethics' is the name given to denote the myriad forms of justification for radical social transformation in the interest of freedom for oppressed people. The volume begins with a section defining and theorizing what insurrectionist ethics is, and then moves to a sectionstudying insurrectionist ethics across the Americas.