By turns historical, sociological and autobiographical, this book investigates racism as social pathology - a cultural disease that prevails because it allows one segment of society to empower itself at the expense of another.

: This article attempts to do two things: reveal a continuity of structure in white supremacy in the U.S. between its initial invention in the seventeenth-century English colonies and the present, and advance a specific analysis of a moment in the process of that invention that involved the domination and redefinition of women. That moment was provided by the matrilineal servitude statute passed in Virginia in 1662. To highlight the meaning of this statute, the article begins with a portrait of (...) a contemporary case in which a black woman is convicted of murder for bearing a stillborn child in South Carolina. By mapping a homology of structure between the earlier statute and the contemporary instance, a continuity in the structure of racialization is revealed that places it at the very foundation of the culture of the U.S. (shrink)

George Yancy gathers white scholarship that dwells on the experience of whiteness as a problem without sidestepping the question’s implications for Black people or people of color. This unprecedented reversion of the “Black problem” narrative challenges contemporary rhetoric of a color-evasive world in a critically engaging and persuasive study.

Aims to find the common language between two of the most important philosophical thinkers of the twentieth century.

A groundbreaking effort to find the "common language" between two of the most important philosophical thinkers of the twentieth century, _Forms in the Abyss_ promises to be one of the most significant contribution to our critical understanding of western thought in recent memory.

The essays complement one another to provide a tour of the complexities and richness of contemporary modes of critique.

This article attempts to do two things: reveal a continuity of structure in white supremacy in the U.S. between its initial invention in the seventeenth-century English colonies and the present, and advance a specific analysis of a moment in the process of that invention that involved the domination and redefinition of women. That moment was provided by the matrilineal servitude statute passed in Virginia in 1662. To highlight the meaning of this statute, the article begins with a portrait of a (...) contemporary case in which a black woman is convicted of murder for bearing a stillborn child in South Carolina. By mapping a homology of structure between the earlier statute and the contemporary instance, a continuity in the structure of racialization is revealed that places it at the very foundation of the culture of the U.S. (shrink)

This article attempts to do two things: reveal a continuity of structure in white supremacy in the U.S. between its initial invention in the seventeenth-century English colonies and the present, and advance a specific analysis of a moment in the process of that invention that involved the domination and redefinition of women. That moment was provided by the matrilineal servitude statute passed in Virginia in 1662. To highlight the meaning of this statute, the article begins with a portrait of a (...) contemporary case in which a black woman is convicted of murder for bearing a stillborn child in South Carolina. By mapping a homology of structure between the earlier statute and the contemporary instance, a continuity in the structure of racialization is revealed that places it at the very foundation of the culture of the U.S. (shrink)

At the center of his ontological treatise, Being and Nothingness, in a section titled "The Look," Sartre creates a small narrative moment of dubious virtue in which he is able to resolve one of the truly vexing problems of phenomenology up to his time. It is the problem of the Other. How is it that one can apprehend the Other as subject? Previously, philosophy had sought to understand the other through reflection or attribution (and Sartre deals in particular with the (...) Hegelian and Heideggerian accounts). But to regard the other as a reflection of oneself ends in an obvious solipsism: all others would be only reflections of oneself. To define the other as a subject simply because one saw a person standing there reduces subjectivity irretrievably to object status. And to attribute subjectivity to the other as an extension of experience with oneself as a subject renders one a source of mere doctrine through which to see others. Yet to proclaim the other to be unknowable as a subject leaves no basis upon which to speak about personal and social relations. I will argue that because Sartre's account of the look, his vision of the interpersonal as a subject-object relation, is couched within the realm of the visible, it takes the form of conflict. It will be my contention that being-for-others takes on a different character when articulated in terms of the spoken or "audible." And this difference will have certain socio-political ramifications. (shrink)