Contintental Philosophy and Postcolonial Subjects

Schutte, Ofelia

doi:10.5840/philtoday200044supplement2

Cited by 6 publications

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“…8 We, in our double-consciousness, in our differences, in our instability, through our becoming and in spite of our imperfections, we, like a knight of faith, may not be able to speak clearly in ways that defy our cultural inheritance, but in our being-its plasticity-we do say no! Schutte, in her attempt to analyze how postcolonial critique, as the disruptive insertion of postcolonial subjectivity within European discourse, is 'felt in Continental thought,' has referred to the 'resonance factor' of postcolonial subjectivity in Continental philosophy' (Schutte, 2003). In my view, her effort is indicative of a struggle not to let a hybrid conception of subjectivity fall entirely prey to a charge of complicity with the liberal master narrative.…”

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confidence: 95%

“…In contrast, a decolonial perspective would, to be sure, correct the timeline and identify 1492 as the beginning of Western colonization. In addition, the postcolonial project is an academic project, so in this sense, it belongs to the West) The second trend further guarantees the erosion of the eccentric disciplines' critical edge in nudging the Western subject off kilter by creating an 'elite postcolonialism' (Spivak's term as cited by Schutte, 2003 , p. 161). The idea is, borrowing from Spivak's Postcolonial Reason, that the colonial subjects as the counterparts to the Western subject become the 'postcolonial informants' of a 'benevolent third-worldist cultural studies impulse' in the US academy (Spivak, 1999, p. 360).…”

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Look, a human being! Anthropomorphic solipsism in postsecular thought

Vahanian

2018

Palgrave Commun

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Adding a woman's voice to an edited volume, or a person of color on an academic panel, or an ecumenical, universalist message of welcome under a church flagthese may be well intentioned gestures of inclusion, but, even as an unintended result, minority discourses either stand on the margins, as the 'other,' or they morph and disappear into the dominant discourse. What is needed instead is a change of 'being.' Whatever we call the philosophy of religion, it owes its conception to the European Enlightenment, and the latter, its understanding of the modern subject to Christian imperialism and the colonial enterprise. How can it ever become an inclusive field? This paper reflects on the promise of inclusion of postsecular theological discourses within the Continental philosophy of religion. Can such discourses, coming on the heels of the death of God and the postmodern death of universals, overcome their patriarchal, colonial, and racist cultural archive? Such a possibility glimpses a future worth pursuing. To answer the question, this paper plays on the intersectionality of the human being as such-an imagined abstract condition of possibility of our existence-and human facticity, the embodied lived experience that is historically conditioned, culturally determined, gendered and racialized as we know it today-identities expressing or underwriting white privilege, the economic exploitation of the global south, or hegemonic Western institutions of knowledge and power. The paper analyzes key aspects of well-known postsecular theological discourses (Caputo, Vattimo, Taylor, Levinas) through the intersectional lens of feminist, race, postcolonial, and decolonial critiques (Schutte, Du Bois, Carter, Dussel, Mignolo). Error is human, but today's sexism, racism, or economic oppression suggest it isn't human errors we ought to correct so much as our erroneous understanding of what we call a human being. A materialist conception of being (Malabou) and a theology whose God is in and of language open the way to engage the complicity of the philosophy of religion with the dominant and hegemonic ideologies that underwrite, besides the field, today's world order.

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confidence: 95%

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Look, a human being! Anthropomorphic solipsism in postsecular thought

Vahanian

2018

Palgrave Commun

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“…Nonetheless Schutte argues for the wide applicability of a great deal of Nietzsche's thought, and throughout all of her subsequent work she demonstrates this with a surprising ability to bring Nietzsche to bear on, of all things, questions of global justice, feminism, and the critique of Eurocentrism. I have been impressed with her ability to mine, more than anyone, Nietzsche's corpus for its occasional critique of domination, for example, when Nietzsche admits that “our” valuation of the historical metanarrative “may be only an occidental prejudice,” an important self‐critical admission about the contingency and cultural genealogy of what the West still takes as an unquestioned absolute (Nietzsche 1983, 66; quoted in Schutte 2000a, 13). But beyond drawing from these occasional bits, Schutte has truly fashioned a Nietzschean politics of feminism and anticolonialism using his critiques to argue from the very beginning of her writing career that a discourse of liberation cannot replace one binary with another, cannot maintain a teleological directive or a hierarchy of value, unless it intends to replace one form of repression with another, and that it must develop a pluralist epistemic practice in light of the inevitability of perspectival differences, thus acknowledging a diversification of the forms liberation will take.…”

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Schutte's Nietzschean Postcolonial Politics

Alcoff¹

2004

Hypatia

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Much of Ofelia Schutte's work has been focused on the question of liberation, especially for women and for colonized peoples. In this paper I discuss some of the important contributions she has made toward understanding the difficulty of dialogue across differences of culture and power, and toward thinking through the relationships of culture, identity, and social justice. Although I generally agree with Schutte's positions, I try here to initiate a dialogue about some conflicting tendencies I see in her positions. Specifically, I challenge her reliance on Nietzsche in developing a general approach to the question of liberation.For the younger, less pessimistic Hegel, philosophy is not merely a manifestation of its culture hut also capable of providing a critical response. In a post-9/11 world, the philosophical work of Ofelia Schutte provides some of the most important and useful critical responses to our contemporary social and political crises. She writes in 1998: "In these times of massive prejudices against immigrants and of extraordinary displacements of people from their communities of origin, the question of how to communicate with 'the other' who is culturally different from oneself is one of the greatest challenges facing North-South relations and interaction" (2000h, 47). Much of Schutte's recent work has been focused on the question of dialogue across differences of culture and power, a central part of any real solution to the crisis of terrorism. Yet now the public discursive space in which we might engage in a postcolonial analysis toward making that communication truly reciprocal is quickly shrinking. If terrorism is

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“…I also hold that having an interest in French feminists, whether here in the United States or in Latin America, does not necessarily mean one is Eurocentric. What I have argued is that, insofar as our interest lies in European continental thought, we should be careful not to inadvertently promote Eurocentrism through its study (Schutte 2000).…”

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Response to Alcoff, Ferguson, and Bergoffen

Schutte¹

2004

Hypatia

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This paper responds to comments, queries, and criticisms offered by Alcoff, Bergoffen, and Ferguson at a scholar's session on my work held at the annual meeting of the Society for Phenomenology and Existential Philosophy in October 2001. Responding to Alcoff, I highlight my understanding of liberation in the context of a Nietzschean and a Latin American feminism and the politics of conceptualizing "resistance" in postcolonial theory. Responding to Ferguson, J address, among other issues, the often misunderstood distinction between postcolonialism and postmodernism, as well as related implications regarding some postcolonial feminists' qualified appeals to universals and women's rights. Responding to Bergoffen, J advocate on behalf of cultural formations supportive of the feminist affirmation of life and of radical subjectivities that challenge gender orthodoxies.

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Contintental Philosophy and Postcolonial Subjects

Cited by 6 publications

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Look, a human being! Anthropomorphic solipsism in postsecular thought

Look, a human being! Anthropomorphic solipsism in postsecular thought

Schutte's Nietzschean Postcolonial Politics

Response to Alcoff, Ferguson, and Bergoffen

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