Colonialism and Its Legacies
Jacob T. Levy
Language: English
Pages: 296
ISBN: 0739142925
Format: PDF / Kindle (mobi) / ePub
Colonialism and Its Legacy brings together essays by leading scholars in both the fields of political theory and the history of political thought about European colonialism and its legacies, and postcolonial social and political theory. The essays explore the ways in which European colonial projects structured and shaped much of modern political theory, how concepts from political philosophy affected and were realized in colonial and imperial practice, and how we can understand the intellectual and social world left behind by a half-millennium of European empires. The volume ranges from the beginning of modernity to the present day, examining colonialism and colonial legacies in India, Africa, Latin America, and North America.
Global Justice and Due Process
The Essential Marcuse: Selected Writings of Philosopher and Social Critic Herbert Marcuse
Beyond Hegemony: Towards a New Philosophy of Political Legitimacy
A Confucian Constitutional Order: How China's Ancient Past Can Shape Its Political Future
Marx's Attempt to Leave Philosophy
After political decolonization, the aftereffects of colonialism live on, inherent not only in the realm of politics but in the ordinary daily experiences of the people. This experience to which Guha alludes is specifically marked by history. In different parts of the world, historical specificities distinguish the special characteristics of colonialism’s sequels. The interpretation of history itself becomes an arena for the exercise of the will to decolonization—and then by extension, any.
Immanuel Kant, Practical Philosophy (Cambridge: Cambridge University Press, 1996), 329, 336–37. 7. The Histoire was first published in 1772 (with an imprint of 1770). It was published in extensively revised and enlarged forms in 1774 and 1780. Numerous editions followed with further alterations. All of Diderot’s contributions can be found from the 1780 edition onward. Anthony Strugnell and a team of scholars that he commissioned are now at work on a modern critical edition of the Histoire which.
Superficial and parochial criteria of refinement, or the belief that societies are monoliths in which a single practice is an index of the entire society’s condition. Dunbar closely follows Smith’s arguments about custom in Theory of Moral Sentiments, and he draws similar conclusions about the variability of standards of beauty, the reasonableness of many unfamiliar customs, and also the need to turn criticism on many European practices. 70 In his discussion of customs of adornment in savage.
Phenomenon that had expanded from the seventeenth century on throughout all the “backward” cultures (i.e., the Eurocentric position in the “center,” or the modernizing in the “periphery”). Modernity is therefore a phenomenon that must be concluded. Some of the ones who assume this first position (e.g., Habermas and Apel), defenders of reason, do so critically, since they think that European superiority is not material, but formal, thanks to a new structure of critical questions. 79 However, the.
First place a learned practice and not knowledge. The “practice” can be “articulated.” That is, it can make explicit reasons and explanations for its “being this way and not any other” when challenged to do so, but, in most cases, this unarticulated background remains implicit, silently commanding our practical activity and encompassing much more than the borders of our conscious representations. For Taylor, the fact that it is non-articulated practice that commands our daily life, establishes.