In the fight against racism, philosophy has to interrogate caste in its own histories and current decolonial consensus. Caste has been evading its interrogation as the oldest race theory and racist practice, which continue to oppress the lower-caste peoples who constitute the majority population of the Indian subcontinent. Caste and race are species of the hypophysics of man, which consecrates scaled intrinsic value in human nature through the notion of “being born as” by “being born to.” They are analogues in (...) having the same denigrate-dominate function of exploiting by including as born inferior. However, caste and race are also homologues since the hypophysics of caste has been at the origins of the hypophysics of race from at least the eighteenth century, culminating in the “Aryan doctrine” of the Nazis, now being revived. Caste was the empirical, conceptual, and textual resource for Europeans as it showed that large groups could be dominated as well as excluded through the self-designated superiority, supplied by the Brahminical texts, of the oppressing group. Rather than a colonial construct, caste is the oldest racism, which in colonial times devised new calypsologies—ways to mask itself against rising anticaste thought and politics. Postcolonial and subaltern theories disguise caste’s racism as “religion,” “culture,” and subaltern subjectivity, while some sociologists have denigrated Dalit scholarship as unacademic and emotional. The homologies of caste are still dangerously regnant today. (shrink)

Gandhi’s notion of passive-resistance is critical in two ways and defines swaraj and swadeshi, leading to his assertion that India alone is the land of redemption for the world afflicted with modern civilization, “the sheet-anchor of our hope”. “Sound at the foundation”, “India remains as it was before”, while the world speeds on, “usurp[ing] the function of Godhead” and indulg[ing] in novel experiments”. This paper aims at elaborating Gandhi’s definition of nature in terms of the scalar, speed, as found in (...) Hind Swaraj and other writings in order to demonstrate that India as hind swaraj is critical nation. (shrink)

Is there a philosophical nationalism? Reading Fichte’s Addresses to the German Nation and its use by the Nazis, Derrida concluded that all nationalisms are philosophical and onto-theological as they are posited beyond race, biology, and nature. However, Fichte’s text reveals a specific form of racism that insists on biology and nature. Fichte’s racism is a species of “hypophysics,” a consecration of nature as value. His theory of language is simultaneously biological and spiritual, these two aspects flowing from a single geistige (...) Naturgesetz (spiritual-natural-law) and determining the hypophysical unity of language, community and “philosophy” (as he defined it). The logic of such a hypophysics is misrecognized and left unaddressed in the conventional categories of “naturalism” and “biologism.” Further, hypophysical-logic is not onto-theo-logic (in Heidegger’s definition). This imposes new questions for the history and future of philosophy: how does hypophysics enter philosophy; can there be philosophy without hypophysics and its attendant racisms? (shrink)

Freud’s late works established the schema of a more or less inexorable civilizational course built around one drive—the death drive—despite his emphatic insistence on a dual structure of two drives. This schema became influential for Critical Theory and in a more subterranean way, also for decolonial thought, and has been widely invoked during the pandemic. It indicates the extent to which drive, destruction, and mastery have consolidated into a, which not only fails to be dislodged by but even informs Derrida’s (...) readings of Freud. Instead, we have to be attentive to the play of homology in Freud as of life, psyche, and civilization, as archaic inheritance. Freudian homology distinguishes itself from what Derrida called “genealogical drive.” The Freudian assumptions in this regard need to be addressed in a step beyond which works with a concept of origin—as its own interruption—that can neither comprehend nor deconstruct the concept of origin as a single and perpetually active homological power as is to be found in Freud. (shrink)

The Public Sphere from Outside the West brings together established and emerging new voices from philosophy, literature, anthropology, history, migration studies and information technology to address the present reality of the public sphere. In the age where everyone is in the public and everything is visible, this volume creates a delay in which the internet of things, mass surveillance and social media are asked "What is/not the Public?†? The essays bring to attention the formation of geo-politically and historically distinct public (...) spheres from South Africa, India, America and Europe. Such formations are found not only in the postcolonial histories of print, photography, cinema and caricature but also those underway in the digital era, such as the Arab Spring, Occupy movements and Anonymous. Through critical engagement with philosophers such as Kant, Heidegger, Benjamin, Habermas and Arendt, the determining concepts of the Public Sphere-privacy, secrecy, reason, the people-are shown to be undergoing epistemological and practical ruptures. Demonstrating the necessity of these considerations to understand the world public that is rapidly transforming this concept in radical ways through technologies today, this is the first collection on the subject to feature an impressive range of international thinkers. Global and timely in outlook, it breaks new ground and changes our way of looking at politics in the 21st century. (shrink)

The authors of this insightful and urgent collection both use the metaphor of evil as a virus or contagion and conceptualize the COVID-19 virus as a manifestation of evil to reconsider the purpose of philosophy in and for a pandemic.