Kwame Anthony Appiah
Można być lojalnym wobec swoich i mimo to być winnym szacunek i troskę obcym wszędzie – a rasa nie jest prawdziwą istotą.
Umiejscowienie
Brytyjsko-ghański filozof: „zakorzeniony kosmopolityzm” łączący lojalność wobec swoich z szacunkiem dla obcych.
Kluczowe idee
- Zakorzeniony kosmopolityzm
- Krytyka esencjalizmu rasowego
- Etyka tożsamości
Wpływ
Pod wpływem 5
Diogenes z Synopy
pod wpływem
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
Źródło: szkic AI
Diogenes z Synopy › ok. 412–323 p.n.e.
Immanuel Kant
pod wpływem
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)
Źródło: szkic AI
Immanuel Kant › 1724–1804
John Stuart Mill
pod wpływem
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)
Źródło: szkic AI
John Stuart Mill › 1806–1873
Kwasi Wiredu
pod wpływem
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)
Źródło: szkic AI
Kwasi Wiredu › 1931–2022
Paulin Hountondji
pod wpływem
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)
Źródło: szkic AI
Paulin Hountondji › 1942–2024
Krytyka
Krytykuje 4
Alexander Crummell
krytykuje
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”
Źródło: szkic AI
Alexander Crummell › 1819–1898
W.E.B. Du Bois
krytykuje
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
Źródło: szkic AI
W.E.B. Du Bois › 1868–1963
Placide Tempels
krytykuje
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”
Źródło: szkic AI
Placide Tempels › 1906–1977
Molefi Kete Asante
krytykuje
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”
Źródło: szkic AI
Molefi Kete Asante › ur. 1942
Dzieła
Eseje przeciw idei rasy i jednego afrykańskiego światopoglądu – od Alexandra Crummella i Du Boisa po etnofilozofię, natywizm i postkolonializm.
Powszechna troska i szacunek dla prawowitej różnicy – rozmowa zamiast konsensusu.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- The Ethics of Identity (2005)
- The Honor Code (2010)
- The Lies That Bind (2018)
Pojawia się w
Stan na listopad 2026 · Źródła · Ulepsz tę stronę · Jak powstaje Agora