Recognition Beyond Struggle

Monahan, Michael J.

doi:10.5840/soctheorpract200632318

Cited by 12 publications

(6 citation statements)

References 3 publications

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“…The former view is represented in such works as Sekyi-Otu (1996), Gidwani (2008), Maldonado-Torres (2008), Güven (2010) and Ogungbure (2018). The latter in, for instance, Bird-Pollan ( 2015) Hogan (2018), Monahan (2006) and Hudis (2015). Unfortunately, this latter tradition engages little with the former.…”

Section: Concluding Retrospectivementioning

confidence: 99%

“… 6 Kojèvean being in some sense a synonym for agonistic or violence/struggle-centric as Butler (1987), Lynch (2001) Monahan (2006), Riley (1981) all note.…”

Section: Notesmentioning

confidence: 99%

“…Richard Lynch concurs, adding that this falsity is based on Kojève's 'highly selective practice of reading ' (2001: 34). Kojève, when reading the self-consciousness section, begins without the pure concept of recognition in order to put forth his reading of Hegel which is fundamentally agonistic (Monahan 2006). Omitting Hegel's pure concept of recognition, as discussed during ¶ ¶178-85 of the Phenomenology, Kojève champions a reading of Hegel's master-servant dialectic which is focused on antagonism and death (Riley 1981).…”

Section: IIImentioning

confidence: 99%

“…One can read this in the Phenomenology sans Hyppolite. 6 Kojèvean being in some sense a synonym for agonistic or violence/struggle-centric as Butler (1987), Lynch ( 2001) Monahan (2006), Riley (1981) all note. 7 Sartre's reading also emphasizes and the centrality of struggle (Sekyi-Otu 2021).…”

Section: Concluding Retrospectivementioning

confidence: 99%

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Fanon, Hegel, and the Problem of Reciprocity

Badenhorst¹

2022

Hegel Bulletin

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In this article I put forward an interpretation of what is at stake in Frantz Fanon's claim that there is a reciprocity at the basis of G. W. F Hegel's master-servant dialectic. I do this by staging a critique of the ‘shared-humanity’ interpretation of Fanon's claim. Fanon's problem, as this interpretation understands it, is that the master-servant dialectic describes a situation in which two human beings knowingly confront one another as such. Such a situation—because human-to-human confrontation is assumed—does not adequately describe a racially divided situation because of racism's dehumanizing force. Fanon's problem would thus be that Hegel assumed shared humanity. I contest this reading by claiming that Fanon's issue is not reciprocal humanity but reciprocal struggle. To get to this point requires demonstrating that the shared-humanity reading is implausible on a variety of grounds. Thanks to the work of Philippe Van Haute it can already be said that in Hegel's text no shared humanity takes place. But Van Haute nevertheless claims that the shared-humanity problem is present in Kojève. Thus, it first needs to be shown that Kojève's text disallows such a reading. With this result in hand, I move to show the textually unsupportable nature of a subset of the shared-humanity reading—the ‘ontological reading’—whose strategy of reading Fanon's Black Skin, White Masks obscures the Sartrean-Beauvoirian commitments which would in fact allow a more accurate reading of Fanon's claims about reciprocity in Hegel to be made. I then seek to show—with reference to these commitments and a broadly Kojèvean emphasis on the centrality of struggle in human subject-formation—that Fanon's comments about reciprocity take aim at the question of mutual struggle in Hegel and Kojève. ‘The French Negro’, Fanon argues, did not get to experience the cost and value of freedom, unlike Hegel's servant.

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Section: Concluding Retrospectivementioning

confidence: 99%

“… 6 Kojèvean being in some sense a synonym for agonistic or violence/struggle-centric as Butler (1987), Lynch (2001) Monahan (2006), Riley (1981) all note.…”

Section: Notesmentioning

confidence: 99%

Section: IIImentioning

confidence: 99%

Section: Concluding Retrospectivementioning

confidence: 99%

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Fanon, Hegel, and the Problem of Reciprocity

Badenhorst¹

2022

Hegel Bulletin

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“…I am grateful to Ernst Wolff for pointing me to this chapter. See also Lynch (2001) and Monahan (2006).…”

mentioning

confidence: 99%

A New Skin for the Wounds of History: Fanon’s Affective Sociogeny and Ricœur’s Carnal Hermeneutics

Faust

2022

Philosophy & Social Criticism

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This article argues that, despite their distance across the colonial divide, a creolizing reading of Frantz Fanon and Paul Ricœur can yield valuable insights into decoloniality. Tracing their shared philosophical concerns with embodied phenomenology, social ontology and recognition, I argue that their respective accounts of sociogeny and hermeneutics can be productively read together as describing a shared end of mutual recognition untainted by racism or coloniality – a ‘new skin’ for humanity, as Fanon describes it. More specifically, Fanon contributes to Ricœur an understanding of how divergences in social location can be overcome through liberatory action that posits a new logic of sociality; likewise, Ricœur provides Fanon with an account of how liberatory horizons are produced through this praxis, based on the imaginative connection between ideology and utopia. This article concludes by arguing that these congruent methodological and normative concerns can be read together to concretize – and potentially actualize – the utopic end of liberatory struggle in mutual recognition through fashioning this new skin.

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Recognition Versus Redistribution

Arfken¹

2014

Encyclopedia of Critical Psychology

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Recognition Beyond Struggle

Cited by 12 publications

References 3 publications

Fanon, Hegel, and the Problem of Reciprocity

Fanon, Hegel, and the Problem of Reciprocity

A New Skin for the Wounds of History: Fanon’s Affective Sociogeny and Ricœur’s Carnal Hermeneutics

Recognition Versus Redistribution

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