W. E. B. 杜波依斯

Agora

W. E. B. 杜波依斯

1868–1963

初步了解有意简化——人物介绍讲得更多

美国黑人被迫透过轻视他们的社会的眼光来看待自己——这是一种“双重意识”——而肤色界线是现代世界的核心问题。

定位

非洲与非洲裔哲学 · 北美 · 社会与历史, 政治与法, 认识论

社会学家、历史学家和民权领袖，第一位获得哈佛博士学位的非裔美国人：“二十世纪的问题是色线（color-line）的问题”，而美国黑人活在一种“双重意识”之中，通过他人的眼光来看自己。

核心思想

双重意识
色线与面纱
泛非主义
白人性的“心理工资”

老师: 威廉·詹姆斯

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影响

受影响于 7

格奥尔格·威廉·弗里德里希·黑格尔

受其影响存在争议
Zamir traced Du Bois’s ‘double consciousness’ (The Souls of Black Folk, 1903) to Hegel’s Phenomenology; others derive it from psychology or Emerson, so the Hegel link is disputed. S. Zamir, Dark Voices: W. E. B. Du Bois and American Thought, 1888–1903 (1995); D. D. Bruce Jr., “W. E. B. Du Bois and the Idea of Double Consciousness”, American Literature 64 (1992); SEP “W. E. B. Du Bois”
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
弗雷德里克·道格拉斯

受其影响
Du Bois called Douglass ‘the greatest of American Negro leaders’ and set his tradition of self-assertion against Booker T. Washington’s accommodation (The Souls of Black Folk, 1903). W. E. B. Du Bois, The Souls of Black Folk (1903), “Of Mr. Booker T. Washington and Others”; SEP “W. E. B. Du Bois”
依据: AI 草稿
弗雷德里克·道格拉斯 › 1818–1895
卡尔·马克思

受其影响
Du Bois used Marxist categories in Black Reconstruction (1935), reading the flight of the enslaved from plantations as a ‘general strike’ against slavery. W. E. B. Du Bois, Black Reconstruction in America (1935); “Marxism and the Negro Problem”, The Crisis 40 (1933); SEP “W. E. B. Du Bois”
依据: AI 草稿
卡尔·马克思 › 1818–1883
亚历山大·克鲁梅尔

受其影响 ✓
Du Bois devoted a chapter of The Souls of Black Folk (1903) to Crummell, portraying his life of struggle against prejudice and doubt, and joined his American Negro Academy (1897). W. E. B. Du Bois, The Souls of Black Folk (1903), ch. XII “Of Alexander Crummell”; SEP “Alexander Crummell” (S. Thompson)
依据: 亦见于 Wikidata · Wikidata
亚历山大·克鲁梅尔 › 1819–1898
威廉·詹姆斯师从

师从 ✓
Du Bois studied at Harvard from 1888, took James’s courses and was a guest in his home; he later called James ‘my friend and guide to clear thinking’. W. E. B. Du Bois, The Autobiography of W. E. B. Du Bois (1968); Dusk of Dawn (1940)
依据: AI 草稿
威廉·詹姆斯 › 1842–1910
弗朗茨·博厄斯

受其影响
Du Bois recalled how Boas’s Atlanta address on African kingdoms and iron-working (1906) showed that scientific neglect had let African history disappear (Black Folk Then and Now, 1939). W. E. B. Du Bois, Black Folk Then and Now (1939); F. Boas, Atlanta University commencement address (31 May 1906)
依据: AI 草稿
弗朗茨·博厄斯 › 1858–1942
安娜·朱莉娅·库珀

受其影响
Du Bois quoted Cooper’s ‘when and where I enter’ passage, introduced only as ‘one of our women’, in ‘The Damnation of Women’ (Darkwater, 1920). W. E. B. Du Bois, “The Damnation of Women”, in Darkwater (1920); A. J. Cooper, A Voice from the South (1892); V. M. May, Anna Julia Cooper, Visionary Black Feminist (2007)
依据: AI 草稿
安娜·朱莉娅·库珀 › 1858–1964

影响了 7

马克斯·韦伯

影响了存在争议
Whether Du Bois shaped Weber’s stance on racial theory is disputed; Weber corresponded with him (1904–05), printed his essay (1906) and cited him against racial biology (1910). M. Weber to W. E. B. Du Bois, 8 Nov. 1904 and 30 Mar. 1905; W. E. B. Du Bois, “Die Negerfrage in den Vereinigten Staaten”, Archiv für Sozialwissenschaft und Sozialpolitik 22 (1906); Verhandlungen des Ersten Deutschen Soziologentages (1911); L. A. Scaff, Max Weber in America (2011)
依据: AI 草稿
马克斯·韦伯 › 1864–1920
克瓦米·恩克鲁玛

影响了
Nkrumah, co-organiser of the Manchester Pan-African Congress chaired by Du Bois (1945), invited him to Ghana in 1961 to direct the Encyclopedia Africana. K. Nkrumah, Ghana: The Autobiography of Kwame Nkrumah (1957); D. L. Lewis, W. E. B. Du Bois: The Fight for Equality and the American Century, 1919–1963 (2000)
依据: AI 草稿
克瓦米·恩克鲁玛 › 1909–1972
西尔维娅·温特

影响了
Wynter took Du Bois’s ‘problem of the color line’ as the central problem of the order of ‘Man’ she seeks to overcome (‘Unsettling the Coloniality of Being’, 2003). S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3 (2003); W. E. B. Du Bois, The Souls of Black Folk (1903)
依据: AI 草稿
西尔维娅·温特 › 1928年生
马丁·路德·金

影响了
King honoured Du Bois as a scholar who countered myths about Black history with research (‘Honoring Dr. Du Bois’, 1968); an early influence is not attested. M. L. King Jr., “Honoring Dr. Du Bois”, speech at Carnegie Hall, 23 Feb. 1968, Freedomways 8 (1968)
依据: AI 草稿
马丁·路德·金 › 1929–1968
瓦尔特·米尼奥罗

影响了
Mignolo counted Du Bois’s “double consciousness” (The Souls of Black Folk, 1903) among the forms of border thinking – the consciousness of those who live on the colonial border – beside Anzaldúa’s new mestiza consciousness; the interview is checked, the passage in the book not. W. D. Mignolo, Local Histories/Global Designs (2000); interview with E-International Relations (1 June 2017)
依据: AI 草稿
瓦尔特·米尼奥罗 › 1941年生
查尔斯·W. 米尔斯

影响了
Mills took up Du Bois’s ‘color line’ as a global structure of white supremacy (The Racial Contract, 1997) and later read him as a ‘Black radical liberal’ (2018). C. W. Mills, The Racial Contract (1997); “W. E. B. Du Bois: Black Radical Liberal”, in N. Bromell (ed.), A Political Companion to W. E. B. Du Bois (2018)
依据: AI 草稿
查尔斯·W. 米尔斯 › 1951–2021
保罗·吉洛伊

影响了
Gilroy made Du Bois’s “double consciousness” a central figure of The Black Atlantic (1993): being at once inside and outside the modern West. P. Gilroy, The Black Atlantic: Modernity and Double Consciousness (1993), ch. 4
依据: AI 草稿
保罗·吉洛伊 › 1956年生

批评

受批评于 2

阿兰·洛克

受其批评
Against Du Bois’s ‘all Art is propaganda’ (1926), Locke held that propaganda perpetuates group inferiority even in protest; art should be expression (‘Art or Propaganda?’, 1928). A. Locke, “Art or Propaganda?”, Harlem 1 (1928); W. E. B. Du Bois, “Criteria of Negro Art”, The Crisis 32 (1926); SEP “Alain LeRoy Locke”
依据: AI 草稿
阿兰·洛克 › 1885–1954
夸梅·安东尼·阿皮亚

受其批评
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
夸梅·安东尼·阿皮亚 › 1954年生

作品

1899费城黑人
对费城第七区的挨家挨户调查：美国社会学最早的经验性社区研究之一，把黑人的贫困追溯到歧视与历史，而不是“种族”。
1903黑人的灵魂
关于“双重意识”、面纱与肤色界线的文章——并且，针对布克·T. 华盛顿的妥协，提出了接受高等教育和享有公民权利的主张。
1935美国的黑人重建
从获得自由者的一方重述内战之后的岁月：解放是由被奴役者的“总罢工”所推动的，重建是一场民主的实验，却被“财产的反革命”所推翻。

立场

“The Souls of Black Folk” announces that “the problem of the Twentieth Century is the problem of the color-line”. Black Americans, Du Bois writes, live behind a “veil” that separates them from white America, and they develop a “double consciousness”, a “sense of always looking at one’s self through the eyes of others”: two warring ideals, American and Black, in one body. Against Booker T. Washington’s strategy of accommodation and vocational training he demanded civil rights and higher education. In “The Conservation of Races” he asked whether races are biological or historical and cultural groups – a question still debated in the philosophy of race. “Black Reconstruction in America” reinterpreted the years after the Civil War: the enslaved had freed themselves through a “general strike”, and a “public and psychological wage” of whiteness had divided white from Black workers. Its final chapter, “The Propaganda of History”, indicted the historians who had written Black people out of the story.

生平与背景

W. E. B. Du Bois (1868–1963) was born in Great Barrington, Massachusetts. He studied at Fisk University and at Harvard, where William James and Josiah Royce were among his teachers, spent 1892–94 at the University of Berlin, chiefly with the economist Gustav von Schmoller, and in 1895 became the first African American to earn a Harvard doctorate. He taught at Atlanta University, wrote “The Philadelphia Negro” (1899), a community study based on house-to-house interviews, helped found the Niagara Movement and then the NAACP, and edited its magazine “The Crisis” from 1910 to 1934. A leading organiser of the Pan-African Congresses, he moved to Ghana in 1961 at the invitation of Kwame Nkrumah, became a Ghanaian citizen in 1963 and died in Accra that year.