The narrow-the-scope proposal for defining racism posits that a narrow definition is preferable to a wide definition because the former better facilitates interracial dialogue. Important critiques of the narrow-the-scope proposal have so far focused on the content of narrow definitions. This paper argues that it is important to critique the use of narrow definitions, as well. An examination of white uses of the term “racism” reveals that narrow definitions tend to be interchangeable with individualist definitions, as individualism is an effective (...) framework for white co-optation in the service of white interests. Consequently, philosophers interested in theorizing racism for racial justice purposes ought to reject the narrow-the-scope proposal. Individualist forms of racism should be accommodated within a wide conception of racism that centers the phenomenon of white racism. (shrink)

A collection of historical and contemporary writings that chronicle the development of the African critical response to attempts to ascribe a peculiar nature to the African character, and the debate in contemporary African philosophy on issues such as magic, witchcraft, aesthetics, and morality. Other topics include contemporary thought in French speaking Africa, and African traditional thought and Western science. Each selection is preceded by a synopsis. No index. Annotation copyright by Book News, Inc., Portland, OR.

Geraud de Cordemoy, 1600-1684 -- Clerselier, 1614-1684, and Rohault, 1620-1675 -- Louis de la Chambre, 1594-1669 -- Samuel Sorbière, 1615-1670 -- Louis de la Forge and the critique of substantial forms -- Cartesian doctrine and the animal soul -- Clauberg and the development of occasionalism -- Some historical steps towards parallelism -- Cartesian refutations of Spinoza -- Matter and scientific efficiency -- Man, Thomistic and Cartesian.

For the materials of my discussion, I fall back upon Descartes. This philosopher demonstrates the existence of God in his Third Meditation. The ontological argument, however, is given not in the Third but in the Fifth Meditation. It is there expressed in a curious manner. It would seem, to go by literary expression, that he at this point unexpectedly thought of the argument, stumbled upon it, as it were. "Of the essence of material things, et derechef, de Dieu, qu'il existe"--and (...) again, of God, that He exists. The title is in itself provocative. We are told of the essence of material things. The consideration of quantity, of extension, leads to the recognition that size, shape, position and motion can be distinguished with respect to the body to which we attribute extension. Thus he is led to, or at any rate introduces, a doctrine of essence. There is an infinity of ideas that are forms, essences, or determinate natures, immutable and eternal. Most significantly of all, these determinate natures have not been invented by me, says Descartes, and do not in any way depend upon my mind. After one more paragraph there follows the ontological argument. (shrink)