弗朗茨·法农
在法农看来，殖民主义对被殖民者心灵的损害不亚于对他们土地的损害，而解放自己意味着摆脱它对身体和自我形象的控制。
定位
来自马提尼克的精神科医生，曾主持阿尔及利亚布利达—若安维尔医院的一个病区，并加入阿尔及利亚独立战争：殖民的目光把黑人固定为客体（《黑皮肤，白面具》，1952年），去殖民化必须重塑人，而不只是国家（《全世界受苦的人》，1961年）。
核心思想
- 殖民的目光
- 去殖民化
老师: 艾梅·塞泽尔
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
Fanon reread Hegel’s dialectic of lord and bondsman for the colonial situation, where the master wants work, not recognition, from the slave (Peau noire, masques blancs, 1952). F. Fanon, Peau noire, masques blancs (1952), “Le Nègre et Hegel”; SEP “Frantz Fanon”
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
卡尔·马克思
受其影响
Fanon held that ‘Marxist analysis should always be slightly stretched’ in the colonies, where the peasantry, not the proletariat, is revolutionary (Les Damnés de la terre, 1961). F. Fanon, Les Damnés de la terre (1961); SEP “Frantz Fanon”
依据: AI 草稿
卡尔·马克思 › 1818–1883
西格蒙德·弗洛伊德
受其影响
The introduction to Black Skin, White Masks (1952) starts from Freud, who against the constitutional psychiatry of his time took the individual’s history into account; beside phylogeny and ontogeny Fanon set sociogeny – the alienation of the colonised is not an individual question. F. Fanon, Peau noire, masques blancs (1952), introduction
依据: AI 草稿
西格蒙德·弗洛伊德 › 1856–1939
卡尔·雅斯贝尔斯
受其影响
Fanon cited Jaspers’ idea of a metaphysical guilt from The Question of German Guilt (1946) – a solidarity that makes everyone co-responsible for every wrong in the world – to hold Europe answerable for colonial racism; the passage in Black Skin, White Masks (1952) has not been checked here. F. Fanon, Peau noire, masques blancs (1952); K. Jaspers, Die Schuldfrage (1946; French La culpabilité allemande, 1948)
依据: AI 草稿
卡尔·雅斯贝尔斯 › 1883–1969
雅克·拉康
受其影响
In Black Skin, White Masks (1952, ch. 6) Fanon took up Lacan’s mirror stage in a long note: once the mechanism Lacan described is grasped, the real Other for the white man is the Black man, perceived on the level of the body image. F. Fanon, Peau noire, masques blancs (1952), ch. 6 “Le nègre et la psychopathologie”; J. Lacan, “Le stade du miroir” (1936/1949)
依据: AI 草稿
雅克·拉康 › 1901–1981
莫里斯·梅洛-庞蒂
受其影响
Fanon, who heard Merleau-Ponty in Lyon, found a ‘historico-racial schema’ beneath the phenomenological body schema in the lived experience of Black people (Peau noire, masques blancs, 1952). F. Fanon, Peau noire, masques blancs (1952); M. Merleau-Ponty, Phénoménologie de la perception (1945); SEP “Frantz Fanon”
依据: AI 草稿
莫里斯·梅洛-庞蒂 › 1908–1961
艾梅·塞泽尔 师从
师从 ✓
Fanon was a pupil at the Lycée Schoelcher in Fort-de-France, where Césaire, who taught there from 1939, was among his teachers. D. Macey, Frantz Fanon: A Biography (2000)
依据: AI 草稿
艾梅·塞泽尔 › 1913–2008
影响了 17
保罗·弗莱雷
影响了
Freire drew on Fanon’s account of the colonised who internalise the oppressor and turn violence against their own (Pedagogia do oprimido, written 1968). P. Freire, Pedagogia do oprimido (written 1968; Eng. 1970; Portuguese ed. 1974); F. Fanon, Les Damnés de la terre (1961)
依据: AI 草稿
保罗·弗莱雷 › 1921–1997
吉尔·德勒兹
影响了
In Anti-Oedipus (1972, with Félix Guattari) Deleuze cited a case from Fanon’s The Wretched of the Earth – a persecution psychosis that seemed to concern the death of the patient’s mother, who had in fact been killed by a French soldier – to show that delusion invests the social and historical field, not only the family. G. Deleuze and F. Guattari, L’Anti-Œdipe (1972), ch. 2; F. Fanon, Les damnés de la terre (1961), ch. “Guerre coloniale et troubles mentaux”
依据: AI 草稿
吉尔·德勒兹 › 1925–1995
查尔斯·泰勒
影响了
In “The Politics of Recognition” (1992) Taylor named Fanon’s The Wretched of the Earth (1961) as an influential source of the idea that misrecognition oppresses: the colonisers’ chief weapon was imposing their image of the colonised on the subjugated – a reading Coulthard later turned against Taylor with Fanon. C. Taylor, “The Politics of Recognition”, in A. Gutmann (ed.), Multiculturalism and “The Politics of Recognition” (1992); G. S. Coulthard, Red Skin, White Masks (2014), ch. 1
依据: AI 草稿
查尔斯·泰勒 › 1931年生
朱迪斯·巴特勒
影响了
In “Violence, Non-Violence: Sartre on Fanon” (2006) Butler read The Wretched of the Earth together with Sartre’s preface, asking whom each text addresses and how colonial violence shapes the bodies and the masculinity of the colonised. J. Butler, “Violence, Non-Violence: Sartre on Fanon”, Graduate Faculty Philosophy Journal 27:1 (2006); repr. in Senses of the Subject (2015)
依据: AI 草稿
朱迪斯·巴特勒 › 1956年生
阿希尔·姆本贝
影响了 ✓
Mbembe read Fanon as a thinker of the universal, taking up his critique of colonial racism in a critique of ‘Black reason’ (Critique de la raison nègre, 2013). A. Mbembe, Critique de la raison nègre (2013); “L’universalité de Frantz Fanon”, preface to F. Fanon, Œuvres (2011)
依据: 亦见于 Wikidata · Wikidata
阿希尔·姆本贝 › 1957年生
刘易斯·R. 戈登
影响了 ✓
Gordon read Fanon as a philosopher of the human who asks what it means to be human when one is denied humanity, from Fanon and the Crisis of European Man (1995) to What Fanon Said (2015). L. R. Gordon, Fanon and the Crisis of European Man (1995); What Fanon Said (2015); SEP “Contemporary Africana Philosophy” (P. C. Taylor)
依据: 亦见于 Wikidata · Wikidata
刘易斯·R. 戈登 › 1962年生
显示全部 (17)收起
福斯托·雷纳加
影响了
In his Indianist writings from 1969–70 Reinaga drew on Fanon’s analysis of colonial racism and the colonised mind and applied it to the Andes (La revolución india, 1970). F. Reinaga, La revolución india (1970); J. A. Lucero, “Fanon in the Andes: Fausto Reinaga, Indianismo, and the Black Atlantic”, International Journal of Critical Indigenous Studies 1 (2008)
依据: AI 草稿
福斯托·雷纳加 › 1906–1994
西尔维娅·温特
影响了
Wynter took up Fanon’s claim that besides phylogeny and ontogeny there is sociogeny, holding that human experience is shaped by cultural codes (‘Towards the Sociogenic Principle’, 2001). S. Wynter, “Towards the Sociogenic Principle: Fanon, Identity, the Puzzle of Conscious Experience, and What It Is Like to Be ‘Black’” (2001); F. Fanon, Peau noire, masques blancs (1952)
依据: AI 草稿
西尔维娅·温特 › 1928年生
斯图尔特·霍尔
影响了
Hall reread Black Skin, White Masks (1952) for Fanon’s account of racism lived through the gaze and the body (‘The After-life of Frantz Fanon’, 1996). S. Hall, “The After-life of Frantz Fanon: Why Fanon? Why Now? Why Black Skin, White Masks?”, in A. Read (ed.), The Fact of Blackness (1996); SEP “Frantz Fanon”
依据: AI 草稿
斯图尔特·霍尔 › 1932–2014
阿里·沙里亚蒂
影响了
Shariati read Fanon in Paris and, according to Abrahamian, wrote to him that the colonised must first regain their cultural identity; his role as Fanon’s translator is disputed. E. Abrahamian, “Ali Shariati: Ideologue of the Iranian Revolution”, MERIP Reports 102 (1982); A. Rahnema, An Islamic Utopian (1998); E. Sadeghi-Boroujerdi, “Who Translated Fanon’s The Wretched of the Earth into Persian?”, Jadaliyya
依据: AI 草稿
阿里·沙里亚蒂 › 1933–1977
爱德华·萨义德
影响了
Said read Fanon’s The Wretched of the Earth (1961) as a theory of liberation that also warns against national elites repeating colonial rule (Culture and Imperialism, 1993). E. W. Said, Culture and Imperialism (1993); F. Fanon, Les damnés de la terre (1961); SEP “Frantz Fanon”
依据: AI 草稿
爱德华·萨义德 › 1935–2003
恩古吉·瓦·提昂戈
影响了
Ngũgĩ drew on Fanon’s chapter on national culture in The Wretched of the Earth throughout Decolonising the Mind (1986); reading Fanon in the 1960s shaped his turn to anti-colonial politics. Ngũgĩ wa Thiong’o, Decolonising the Mind (1986); S. Gikandi, Ngugi wa Thiong’o (2000)
依据: AI 草稿
恩古吉·瓦·提昂戈 › 1938–2025
瓦尔特·米尼奥罗
影响了
Mignolo took up Fanon’s sociogeny – Fanon learns that he is seen as a “Negro” – as an experience of border consciousness absent from Husserl’s theory of consciousness, partly through Wynter’s reading of Fanon. W. D. Mignolo, interview with E-International Relations (1 June 2017); “Sylvia Wynter: What Does It Mean to Be Human?” (2015)
依据: AI 草稿
瓦尔特·米尼奥罗 › 1941年生
史蒂夫·比科
影响了
Biko drew on Fanon’s analysis of colonised consciousness for Black Consciousness, holding that the oppressed must first free their own minds (I Write What I Like, 1978). S. Biko, I Write What I Like (1978); F. Fanon, Peau noire, masques blancs (1952); L. R. Gordon, What Fanon Said (2015)
依据: AI 草稿
史蒂夫·比科 › 1946–1977
马哈茂德·马姆达尼
影响了
Mamdani took up Fanon’s account of the violence of the colonised as an answer to the prior violence of the settler, and read the genocide of 1994 as a “native’s” violence. M. Mamdani, When Victims Become Killers (2001), ch. 1
依据: AI 草稿
马哈茂德·马姆达尼 › 1946年生
琳达·图希瓦伊·史密斯
影响了
Tuhiwai Smith’s Decolonizing Methodologies (1999) draws on Fanon’s account of how colonisation reaches into the consciousness and culture of the colonised. L. Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples (1999), introduction; F. Fanon, Les Damnés de la terre (1961)
依据: AI 草稿
琳达·图希瓦伊·史密斯 › 1950年生
格伦·肖恩·库尔萨德
影响了
Echoing Fanon’s title, Red Skin, White Masks (2014) uses his remark that the master wants ‘not recognition but work’ against recognition granted by the colonial state. G. S. Coulthard, Red Skin, White Masks (2014); F. Fanon, Peau noire, masques blancs (1952)
依据: AI 草稿
格伦·肖恩·库尔萨德 › 1974年生
批评
受批评于 3
汉娜·阿伦特
受其批评
Arendt rejected the belief, drawn from Fanon’s Wretched of the Earth, that violence creates a new humanity: violence can destroy power, never create it (On Violence, 1970). H. Arendt, On Violence (1970), with her sharpest criticism aimed at Sartre’s preface; R. J. Bernstein, “Violence”, Political Concepts 3.1 (2012)
依据: AI 草稿
汉娜·阿伦特 › 1906–1975
马丁·路德·金
受其批评
King shared Fanon’s call for a new humanity but rejected his defence of violence as the way to it (Where Do We Go from Here, 1967, ch. 2). M. L. King Jr., Where Do We Go from Here: Chaos or Community? (1967), ch. 2 “Black Power”
依据: AI 草稿
马丁·路德·金 › 1929–1968
贝尔·胡克斯
受其批评
In “Feminism as a Persistent Critique of History” (1996) hooks objected that Fanon’s vision of liberation is addressed to men and leaves out Black women and love between Black people, while stressing how much his work had meant to her. b. hooks, “Feminism as a Persistent Critique of History: What’s Love Got to Do with It?”, in A. Read (ed.), The Fact of Blackness: Frantz Fanon and Visual Representation (1996)
依据: AI 草稿
贝尔·胡克斯 › 1952–2021
批评了 3
卡尔·古斯塔夫·荣格
批评了
In Black Skin, White Masks (ch. 6) Fanon rejected Jung’s collective unconscious as an inherited structure: it is cultural and acquired – the prejudices, myths and collective attitudes of a group – which is how the European unconscious came to link blackness with evil. F. Fanon, Peau noire, masques blancs (1952), ch. 6 “Le nègre et la psychopathologie”
依据: AI 草稿
卡尔·古斯塔夫·荣格 › 1875–1961
让-保罗·萨特 受其影响影响了
受其影响 ✓
Fanon adapted Sartre’s account of the antisemite’s gaze that ‘makes’ the Jew (Réflexions sur la question juive, 1946) to Black experience (Peau noire, masques blancs, 1952). F. Fanon, Peau noire, masques blancs (1952); J.-P. Sartre, Réflexions sur la question juive (1946); SEP “Frantz Fanon”
影响了
Sartre wrote the preface to Fanon’s The Wretched of the Earth (1961), taking up its argument that the colonised free themselves through the violence colonialism imposed on them, and addressing it to European readers. J.-P. Sartre, preface to F. Fanon, Les damnés de la terre (1961); Situations V (1964)
依据: AI 草稿
批评了
Fanon objected that Sartre’s ‘Black Orpheus’ (1948) reduced négritude to the ‘minor term’ of a dialectic, robbing Black experience of its own weight (Black Skin, White Masks, 1952). F. Fanon, Peau noire, masques blancs (1952), ch. 5 “L’expérience vécue du Noir”; J.-P. Sartre, “Orphée noir” (1948); SEP “Frantz Fanon”
依据: AI 草稿
让-保罗·萨特 › 1905–1980
列奥波德·塞达尔·桑戈尔
批评了
Fanon warned that négritude risks fixing culture as an essence instead of joining the living struggle for national liberation (The Wretched of the Earth, 1961). F. Fanon, Les damnés de la terre (1961), ch. 4 “Sur la culture nationale”
依据: AI 草稿
列奥波德·塞达尔·桑戈尔 › 1906–2001
作品
立场
Fanon combined psychiatry, phenomenology and political analysis to describe colonialism from the inside. In Black Skin, White Masks he showed how the colonial and racist gaze fixes Black people as objects and forces them to adopt a white self-image – an alienation that is not individual but social and historical. In The Wretched of the Earth, written during the Algerian war, he argued that colonialism is violence and that decolonisation is therefore always a violent process, which can also restore the colonised to themselves. At the same time he warned against a national bourgeoisie that would merely replace the colonisers. Sartre wrote the preface. His books were read in anticolonial movements from Algeria to South Africa and became founding texts of postcolonial theory.
生平与背景
Fanon was born in Fort-de-France, Martinique, in 1925; at school he was taught by Aimé Césaire. He fought with the Free French in the Second World War, studied medicine and psychiatry in Lyon and in 1953 became head of a ward (chef de service) at the Blida-Joinville psychiatric hospital in Algeria. He joined the Algerian liberation struggle and died of leukaemia in 1961, aged 36.
其他主要作品
- Black Skin, White Masks (1952)
- A Dying Colonialism (1959)
- The Wretched of the Earth (1961)
出现在
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