क्वामे एंथनी अप्पिया
आप अपने लोगों के प्रति निष्ठावान रहकर भी हर जगह अजनबियों के प्रति सम्मान और चिंता के ऋणी हो सकते हैं – और नस्ल कोई वास्तविक सार नहीं।
पृष्ठभूमि
ब्रिटिश-घानाई दार्शनिक: एक “जड़ों से जुड़ा विश्वनागरिकतावाद” जो अपनों के प्रति निष्ठा को अजनबियों के सम्मान के साथ जोड़ता है।
मुख्य विचार
- जड़ों से जुड़ा विश्वनागरिकतावाद
- नस्लीय सारवाद की आलोचना
- पहचान की नीति
प्रभाव
जिनसे प्रभावित 5
दियोगेनेस
जिनसे प्रभावित
Appiah began from Diogenes’ claim to be a ‘citizen of the cosmos’, reading it as concern for all humans beside local loyalties, not world government (Cosmopolitanism, 2006). K. A. Appiah, Cosmopolitanism: Ethics in a World of Strangers (2006); Diogenes Laertius, Lives VI
साक्ष्य: AI मसौदा
दियोगेनेस › लगभग 412–323 ईसा पूर्व
इमानुएल कांट
जिनसे प्रभावित
Appiah counted Kant’s proposal of a league of nations (Perpetual Peace, 1795) among the Enlightenment sources of his cosmopolitanism of universal concern and respect for difference (Cosmopolitanism, 2006). K. A. Appiah, Cosmopolitanism: Ethics in a World of Strangers (2006); I. Kant, Zum ewigen Frieden (1795)
साक्ष्य: AI मसौदा
इमानुएल कांट › 1724–1804
जॉन स्टुअर्ट मिल
जिनसे प्रभावित
Appiah opened The Ethics of Identity (2005) with Mill’s ideal of individuality from On Liberty and asked how it fits with social identities. K. A. Appiah, The Ethics of Identity (2005); J. S. Mill, On Liberty (1859)
साक्ष्य: AI मसौदा
जॉन स्टुअर्ट मिल › 1806–1873
क्वासी विरेडू
जिनसे प्रभावित
In In My Father’s House (1992, ch. 6) Appiah took up Wiredu’s argument that African traditional thought should be compared with Western folk thought rather than with Western science. K. A. Appiah, In My Father’s House (1992), ch. 6 “Old Gods, New Worlds”; K. Wiredu, “How Not to Compare African Thought with Western Thought” (1976), in Philosophy and an African Culture (1980)
साक्ष्य: AI मसौदा
क्वासी विरेडू › 1931–2022
पॉलिन हौंतोंजी
जिनसे प्रभावित
Appiah endorsed Hountondji’s critique of ethnophilosophy as the myth of a unanimous collective worldview, while asking what African philosophy can be (In My Father’s House, 1992). K. A. Appiah, In My Father’s House (1992), “Ethnophilosophy and Its Critics”; P. J. Hountondji, Sur la « philosophie africaine » (1976)
साक्ष्य: AI मसौदा
पॉलिन हौंतोंजी › 1942–2024
आलोचना
जिनकी आलोचना की 4
अलेक्ज़ेंडर क्रमेल
जिनकी आलोचना की
Appiah argued that Crummell’s Pan-Africanism rested on a racial conception of Africa and on a low view of African cultures, which he took as the starting point of his critique of racialism. K. A. Appiah, In My Father’s House (1992), ch. 1 “The Invention of Africa”
साक्ष्य: AI मसौदा
अलेक्ज़ेंडर क्रमेल › 1819–1898
डब्ल्यू. ई. बी. डू बॉइस
जिनकी आलोचना की
Appiah argued that Du Bois’s socio-historical concept of race in ‘The Conservation of Races’ (1897) relies on the biological one it seeks to replace (‘The Uncompleted Argument’, 1985). K. A. Appiah, “The Uncompleted Argument: Du Bois and the Illusion of Race”, Critical Inquiry 12 (1985), 21–37; In My Father’s House (1992), ch. 2
साक्ष्य: AI मसौदा
डब्ल्यू. ई. बी. डू बॉइस › 1868–1963
प्लासिड तेंपेल्स
जिनकी आलोचना की
Appiah objected that Tempels’ Bantu Philosophy, like ethnophilosophy generally, ascribes one folk philosophy to a whole people as a coherent system (In My Father’s House, 1992). K. A. Appiah, In My Father’s House (1992), ch. 5 “Ethnophilosophy and Its Critics”
साक्ष्य: AI मसौदा
प्लासिड तेंपेल्स › 1906–1977
मोलेफ़ी केते असांते
जिनकी आलोचना की
Appiah criticised the new Afrocentrism as inverting rather than overcoming Eurocentrism and as resting on a racial idea of Africa; Asante replied. K. A. Appiah, “Europe Upside Down: Fallacies of the New Afrocentrism”, TLS (12 Feb. 1993), repr. in R. R. Grinker and C. B. Steiner (eds.), Perspectives on Africa (1997); M. K. Asante, “A Quick Reading of Rhetorical Jingoism: Anthony Appiah and His Fallacies”
साक्ष्य: AI मसौदा
मोलेफ़ी केते असांते › जन्म 1942
कृतियाँ
नस्ल और एकमात्र अफ़्रीकी विश्व-दृष्टि के विचार के विरुद्ध निबंध – अलेक्ज़ांडर क्रम्मेल और डू बॉइस से लेकर नृजाति-दर्शन, देशजवाद और उत्तर-औपनिवेशिक तक।
सार्वभौम चिंता और वैध भेद का सम्मान – सहमति के बजाय बातचीत।
मत
Appiah began in the philosophy of language but became known for his work on race, identity and cosmopolitanism. He argues that “race” has no biological basis that could justify the moral weight placed on it; identities are real, but they are social constructions that should open up our lives rather than script them. His “rooted cosmopolitanism” joins two ideas: we have obligations to all human beings, and we may still be attached to particular places, people and traditions. Conversation across differences, not agreement on principles, is what makes coexistence possible. In The Honor Code he examined how moral revolutions, such as the end of duelling, actually happen.
जीवन और संदर्भ
Appiah was born in London in 1954 and grew up in Kumasi, Ghana; his father was a Ghanaian lawyer and politician, his mother an English writer. He studied at Cambridge, where he earned his doctorate in philosophy. He has taught at Yale, Cornell, Duke, Harvard and Princeton, and since 2014 at New York University. He has also written the “Ethicist” column for The New York Times.
अन्य प्रमुख कृतियाँ
- In My Father’s House (1992)
- The Ethics of Identity (2005)
- Cosmopolitanism: Ethics in a World of Strangers (2006)
- The Honor Code (2010)
- The Lies That Bind (2018)
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