Existentia Africana: Understanding Africana Existential Thought (Africana Thought)

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Lucius Outlaw - - The Journal of Ethics 1 3: Through the Lens of Socio-Existential Struggle. Yancy - - Philosophy and Social Criticism 37 5: Gordon - - Journal of Religious Ethics 27 2: Past, Present, and Future. Pittman - - Philosophia Africana 4 1: Added to PP index Total downloads 49 , of 2,, Recent downloads 6 months 4 , of 2,, How can I increase my downloads?

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Existentia Africana: Understanding Africana Existential Thought

Please double check your mobile number and click on "Send Verification Code". Enter the code below and hit Verify. Free Shipping All orders of Unfortunately, Gordon gets pragmatism wrong here.

Thanks to the work of philosophers such as Leonard Harris, pragmatists have been forced to consider that pragmatism is not uniquely American and is not the first philosophical movement in the United States. Gordon goes on to criticize the failure of pragmatism to acknowledge the other philosophical influences on the formulation and approach to problems particularly when those formulations and approaches are not obviously pragmatist.

He primarily has Cornell West in mind here, and the criticism may be correct if applied in that limited way, but as a criticism of all of African American pragmatism, or of pragmatism in general, it is quite unfair. Pragmatists, in fact, are quite willing to acknowledge similarities to and influences from various parts of the continental tradition, without thinking that their work is reducible to those traditions.

From here Gordon moves on to a consideration of African-American philosophy. The application of analytical philosophy to issues affecting black people constitutes African-American analytical philosophy on his view.

Existentia Africana: Understanding Africana Existential Thought by Lewis R. Gordon - Paperback

Gordon's classification of some contemporary philosophers into the various camps that he identifies under the rubric of African-American analytical philosophy is at times misleading. African-American analytical philosophy, on Gordon's view, falls victim to a criticism advanced by both DuBois and Fanon; namely, an inability to take a critical view of its own methodological presuppositions. As a result, one finds that a Eurocentric meta-narrative is often imposed on one's understanding of black problems. It is interesting that Gordon notes that the same objection could be made in response to African-American and Afro-British European continental philosophy.

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However, black existentialism and phenomenology, according to Gordon, have the decided advantage over the philosophical schools mentioned of not being bound by disciplinary or methodological commitments. Borrowing from Fanon, he notes that the realm of human experience is incomplete in the sense that reality ultimately transcends any interpretive model or methodology one constructs to understand it.

In regard to black existentialism and phenomenology, Gordon contends that the objection is unsuccessful because those who do work in this area engage the European tradition without centering it.

In so doing, black existentialism and phenomenology treat neither the problems nor the methodologies of European philosophers as indispensable aspects of the discipline of philosophy. Why Gordon does not make the same observation with regard to African-American analytical philosophy is never explained. Presumably, the idea is that as practitioners of a subspecies of analytical philosophy, African-American analytical philosophy is, if nothing else, committed to the method of analysis characteristic of the field.

It is unfortunate that in his criticism of black and prophetic pragmatism Gordon overlooks the fact that pragmatism also manages not to be dogmatically committed to any particular problems or methodology.

It is undeniable that pragmatists -- and I venture to add African-American analytical philosophers -- have their preferred instrumentalities which they employ to solve the problems that concern them. But such an observation is equally true of even the most staunch non-disciplinarian.

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