Antinomies of race: diversity and destiny in Kant

Racismo filosófico: el concepto de ‘raza’ en Immanuel Kant

“…Se vuelve una herejía, por ejemplo, afirmar que pensadores modernos como Hobbes (Lott, 2002), Locke (Squadrito, 2002;Uzgalis, 2002), Voltaire (Duchet, 1984;Kekavmenos, 2012), Rousseau (Moran III, 2002), Hume (Eze, 2000;Immerwahr, 1992) o Kant (Bernasconi, 2001Eze, 1997Eze, , 2001Hill y Boxill, 2001;Judy, 1991;Kleingeld, 2007;Larrimore, 2006Larrimore, , 2008Louden, 2000;McCarthy, 2005aMcCarthy, , 2005bMills, 2005;Serequeberhan, 2001;Shell, 2006;Zammito, 2006) tuvieron alguna responsabilidad histórica en la construcción de un discurso sobre la 'raza' 2 . Pero desde que comenzaron las críticas feministas, en torno a la ausencia del rol femenino en la historia de la filosofía (Pateman, 1995), se hizo casi inevitable que surgiera una ola de críticas más sobre la 'raza' y el 'racismo' (Eze, 1998;Goldberg, 1993;Mills, 1 997, 1999;Pateman y Mills, 2007); y ya en estos años, se ha vuelto parte importante de las reflexiones académicas tanto europeas, norteamericanas y, principalmente, latinoamericanas (Castro-Gómez, 1998;CastroGómez y Grosfoguel, 2007;De Toro, 1999;Escobar, 2003;Maldonado-Torres, 2007;Restrepo y Rojas, 2010).…”

Race: The Difference That Makes a Difference

“…This is because in addition to being one of the most important metaphysical, moral and political philosophers of the modern period, Kant, as lecturer in anthropology and physical geography, is also responsible for originating the modern 'scientific' concept of race and was, himself, a racist (Eze 1997;Bernasconi 2001b;2003a;Larrimore 1999;2008) 34 In his defence, Kantians such as Louden (2000) andHill Jr. andBoxill (2001) have attempted to show that Kant's racism, while regrettable, is merely empirical and that it has a peripheral status which does not impact significantly on the rational core of his philosophy; others such as Kleingeld (2007) have argued that Kant gradually abandoned racism in favour of a cosmopolitan perspective during the course of developing his critical philosophical project. Unfortunately for Kant's defenders, however, Larrimore (2008) and Bernasconi (2011) have demonstrated, quite convincingly, that Kant's cosmopolitanism can be reconciled with his racism, and that there is no indication that he abandoned a commitment to racism at any point in his philosophical career. Furthermore, and more importantly in the context of the present discussion, the extent to which Kant's racism may, in fact, impact on his overall philosophical project, including his epistemology, cannot be said to a settled matter.…”

“…If Heidegger (1977) is correct that the essence of the (post-)modern epoch may be identified with what he refers to as "cybernetic totalism" and that this is the destiny of 'The West' (that is, the Occident), it would seem to follow that contrary to Bateson, CE, rather than standing in opposition to OE, is, in fact, its next historical phase 35 . Similar to the way that Larrimore (2008) has shown Kant to posit the white race as both a race among races and yet transcending race (to whiteness), it might be argued that "cybernetic totalism" -perhaps even cybernetics per se -is a kind of post-humanism that both transcends and yet remains essentially grounded in the Western Enlightenment humanist project. With respect to Bateson's epistemology, this would mean that CE is both OE and post-OE.…”

It's Not about Race: Good Wars, Bad Wars, and the Origins of Kant's Anti-Colonialism

“…. by means of their between particular cultures and moral ends (Louden 1999;Marwah 2012), disagreement remains about the moral implications of Kant's developmental thinking for his moral thought (Bernasconi 2003(Bernasconi , 2011Hill Jr. and Boxill 2001;Kleingeld 2007;Larrimore 2008;Mills 2005Mills , 2014. It should be noted, however, that when Kant refers to "humanity" when discussing progress, this does not imply that "whites and non-whites will equally contribute to and share in this process," as Kleingeld notes" (2007, 582n).…”