The central claim of this essay is that Édouard Glissant’s concept of “opacity” is most fruitfully understood not as a built-in protection of a population or as a summary term for cultural difference, but rather as a political accomplishment. That is, opacity is not a given but an achievement. Taken up in this way, opacity is relevant for ongoing decolonial work today.

This article examines how Hannah Arendt’s idea of a “right to have rights” could travel in the Americas. It offers a reading of the right to have rights that foregrounds the right to land as a basic right. This reading emerges through an attention to contemporary Indigenous social movements and political philosophy. Taken together, this examination and reading ask justice-oriented actors to support land back movements as part of a broader practice of defending human rights and situating those rights within (...) a responsibility to land. (shrink)

In this essay, I read Stuart Hall’s idea of “politics without guarantees” as meaning that all concepts are saturated with history and that no use of a concept can prevent it from being co-opted. The contribution of this reading is that it shifts the task of critical theory: if all concepts carry limitations and can be used to advance domination, then critical theorists need not search for pure concepts or worry about how to prevent our concepts from being captured. Instead, (...) our task is to strategically leverage always already imperfect concepts with a view toward shared political goals. For an example of this kind of critical theory, I look to W. E. B. Du Bois’s uses of “human,” “humanity,” and “human rights” in Black Reconstruction, which I suggest were informed by how he came to understand “humanity” in John Brown. (shrink)

This essay responds to John McDermott’s diagnosis of politics and religious life in the U.S.: “[B]oth traditional political and religious institutions are no longer an adequate let alone rich resource for a celebratory language.” I present a new celebratory language by reading William James’s description of saintliness in Varieties of Religious Experience. James gives me the resources to naturalize and democratize saintliness. Distinguished not by her transcendent miracles but by her this-worldly energies and experiments, the pragmatic saint remakes the experience (...) of her community through celebration, a form of appreciation and criticism exemplified in engaged art. My ethical and aesthetic description of the saint thus builds on E. Paul Colella’s recent political description of the saint as the “strenuous citizen.”. (shrink)

ABSTRACT I read a selection of Simone Weil’s political philosophy in the way that she reads Marx – as forming “not a doctrine but a method of understanding and action.” My claim is that Weil’s method is likewise twofold: she attempts to understand the world through inquiry, then she tests her understanding through action. First, I read “Reflections Concerning the Causes of Liberty and Social Oppression” (1934). In that essay, inquiry, exemplified by Weil’s calling into question the term “revolution,” is (...) her way of understanding reality around her, including forces of oppression and possibilities for liberation. Second, I read her “Factory Journal” (1934–1935), which records how she tested her theories from “Reflections” by placing herself in French factories. My conclusion states the fruits of Weil’s method for philosophy today: an interrogation of present political keywords (resistance, resilience) and a practice of philosophy as a way of life. (shrink)

Davis demonstrates how Simone Weil's Marxism challenges current neoliberal understandings of the self and of human rights. Explaining her related critiques of colonialism and of political parties, it presents Weil as a twentieth-century political philosopher who anticipated and critically responded to the most contemporary political theory.

This book directs discussions of critical theory to the Caribbean as a key source in the theory and practice of freedom, liberation, and justice. In dialogue with Frankfurt School Critical Theory, while highlighting contributions of Caribbean theorists, the volume offers a wider archive of Marxism as well as of social critique and construction.