夸梅·安东尼·阿皮亚

Agora

夸梅·安东尼·阿皮亚

1954年生

初步了解有意简化——人物介绍讲得更多

你可以忠于自己的同胞，同时仍对各地的陌生人负有尊重和关切的责任——而种族不是一种真实的本质。

定位

政治哲学与伦理学（20—21世纪） · 北欧 · 伦理学, 政治与法, 社会与历史

英国—加纳哲学家：一种“有根的世界主义”，把对自己人的忠诚与对陌生人的尊重结合起来。

核心思想

有根的世界主义
对种族本质主义的批判
认同的伦理学

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影响

受影响于 5

锡诺普的第欧根尼

受其影响
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
依据: AI 草稿
锡诺普的第欧根尼 › 约公元前412—前323年年
伊曼努尔·康德

受其影响
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)
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
约翰·斯图尔特·密尔

受其影响
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)
依据: AI 草稿
约翰·斯图尔特·密尔 › 1806–1873
夸西·维雷杜

受其影响
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)
依据: AI 草稿
夸西·维雷杜 › 1931–2022
保兰·洪通吉

受其影响
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)
依据: AI 草稿
保兰·洪通吉 › 1942–2024

批评

批评了 4

亚历山大·克鲁梅尔

批评了
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”
依据: AI 草稿
亚历山大·克鲁梅尔 › 1819–1898
W. E. B. 杜波依斯

批评了
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
依据: AI 草稿
W. E. B. 杜波依斯 › 1868–1963
普拉希德·坦普尔斯

批评了
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”
依据: AI 草稿
普拉希德·坦普尔斯 › 1906–1977
莫勒菲·凯泰·阿桑特

批评了
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”
依据: AI 草稿
莫勒菲·凯泰·阿桑特 › 1942年生

作品

1992在我父亲的屋子里：文化哲学中的非洲
反对种族观念和单一非洲世界观的文章——从亚历山大·克鲁梅尔和杜波依斯到民族哲学、本土主义与后殖民。
2006世界主义：陌生人世界中的伦理
普遍的关切与对合理差异的尊重——是对话而不是共识。

立场

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.

生平与背景

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.