Re: USA Africa Dialogue Series - Re-reading the Canon. Lecture 1: Philosophy, Racist Ideology & Liberatory Pedagogy. A reflection on Kant & the canon problem

hi toyin, i am not sure how to respond to your letter in a way that also corresponds to the interests of others on this  list as we have moved far from africa. i could write you personally, and you can reach me at harrow@msu.edu.

i am not the expert you are in this topic, but let me say a few things. i have, since retirement a few years ago, had the occasion to read a bit more arendt. (all of my generation knew her first through The Origins of Totalitarianism and then The Human Condition, but i had never bothered to read Eichmann in Jerusalem. YOu don't mention that, although you refer to Gershom scholem, and there so much lies. Arendt's generation included the brilliant german jewish cadre formed not only by husserl, but later levinas and then the most exciting, nowadays, benjamin. She was exactly as you said, between Heidegger and the close friends you mentioned. But what you left out, what l learned was at the heart of so so much of the strife of that period, pre-war german and european intelligentsia, was the deep division between the zionists, like scholem and the leftists, like benjamin-arendt-adorno, etc. who became central to two things. first, their entire intellectual generation and their world got destroyed with the holocaust. for some the solution was zionism, not diaspora. arendt, originally zionist, opted for the diaspora.

she wrote about the "banality" of evil, which got blown into a gigantic strike against her (like me using the word "trash"). but more importantly, most importantly, she revealed/wrote about the horrific ethical dilemma imposed on jews who were used by the nazis to set up the apparatus of the  deportation of jews, of the management of their communities in all the european countries conquered by the nazis, and then, in the running of the camps.

it was a bitter pill, is a bitter pill, for any jew to swallow, especially zionist jews who did not want any of the vile associations that arose out of this tragedy. so they took her depiction of eichmann as an ordinary, not very bright man, whose organizational way of thinking, whose skirting of the real import of the organizing of mass murder, could be described in a way as banal. she was violently, bitterly attacked. but when i read her book 4 or so years ago, i was deeply impressed by the ethical standard she tried to erect for humans to uphold in times of genocide.

she wrote about totalitarianism, understanding its roots in german practices with the herero, and sympathetic to african struggles--but not as one of our generation who could have risen above the racism commonplaces and beliefs of the day. a shame, but like the business of kant, hegel or heidegger etc., part of the "context" of their worlds. 

connor cruise o'brien wrote about the racism of camus in his treatment of "the arab" in L'Etranger. but camus devoted himself to the leftist struggles against colonialism in algeria, even if he couldn't support the revolution. he was blamed by o'brien for not holding the progressive views of those who came two generations later; i thought he was unfair to camus.

how do we all deal with the prejudices of former generations? who of us can point to our parents or grandparents and say they were free from prejudices against other people. afraid i can't. and no doubt my grandchildren will have lots to criticize in me, in time.

we can live, then, with the perspective of those looking back--like benjamin's angel of history, seeing only the devastation of the past. but what of the present? i read about benjamin's choice to commit suicide and weep, it is so sad.  he faced the immediacy of the threat. i can look back and say, wait a moment, walter, wait just one more day and you will survive. but it is always too late.

so time determines context. the immediate moment offers a "context" that is felt in the bone, and you have to act; after, well, you reflect and understand differently.

ken

kenneth harrow

professor emeritus

dept of english

michigan state university

517 803-8839

harrow@msu.edu

---

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Adepoju <ovdepoju@gmail.com>
Sent: Monday, June 20, 2022 7:41 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Re-reading the Canon. Lecture 1: Philosophy, Racist Ideology & Liberatory Pedagogy. A reflection on Kant & the canon problem

 

Thanks Ken.

Study of Kant is unending, as with any scholar or writer of sufficient depth and scope.

Heidegger is magnificent. His Nazism is perhaps a complex mix of survival strategy, nationalism, egotism and political blindness.

It would seem Arendt may have made it clear that the compelling force of Heidegger's cognitive wizadry, dramatised both in his teaching  style and his books  remained undeniable in spite of his betrayal of loyalties to his Jewish comrades, such as herself, devoted former student and lover, land his former teacher, Edmund Husserl, to whom he dedicated Being and Time,  with Husserl  telling a heart rending story, of how, Heidegger, now rector of the university, denied him access to a crucial university library under orders from his Nazi masters restricting access to Jews, if I recall the story correctly.

The issues have been severally chewed over, with Richard Wollin's movingly titled book Heidegger's Children, referring to his Jewish students/disciples, being the one that comes to my mind.

Arendt, though, seems to have a had a complex relationship with the tension between  her philosphical vocation and approaches to Jewishness, as suggested by the complexities of her relationship with Gershom Scholem, founder of the modern study of Kabbalah and Jewish mysticism as one of the most prominent scholars of the Hebrew University Jerusalem, even from the earlier years of European Jewish migration to Isreal made more urgent by the upheavals climaxing in the Holocaust,  a context in which Scholem defined himself, and for whom a person like Arendt may have seemed not sufficiently identified with could have seemed to him the life and death question of what it meant to be Jewish at that point in history.

Knott's edited The Correspondence of Hannah Arendt and Gershom Scholem, from the way it's described, is a moving exploration of the intersection of the German high culture in which these intellectual masters were formed, their struggles to identify, contruct and navigate their Jewish identities at the convergence  of universalist principles of scholarship and imediate social particularities.

Ideally, I should commit myself to a comprehensive study of world philosophy, spirituality, literature, arts, and, as far as I can understand it, science, since those are my interests. It would be great if I could be motivated and disciplined enough to pursue this goal.

Falola puts it well: the humility of context.

Great thanks

Toyin

On Mon, Jun 20, 2022, 12:50 Toyin Falola <toyin.falola53@gmail.com> wrote:

Ken/Adepoju/Gloria:

My critique of the pioneer of the African academy is that we erected canons too quickly. We treated virtually all pioneers as "canonical" to the extent that subsequent generations may become disappointed.

And concerning Kant and many others, we must read into them the context of the time.

All of us are products of this moment. If Africa were to transform itself in the way we want, generations in the future would pose the question: Why did Falola leave Nigeria? Why did he stop writing about regional histories, which was how I began.

We all will be criticized—some condemned—after we are long gone. Another generation will be products of other contexts.

Today, many of us make situational/locational arguments, which may not be translatable to the concerns of future generations.

You cannot criticize Jesus for recognizing the Emperor!

TF

 

 

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Harrow, Kenneth <harrow@msu.edu>
Date: Monday, June 20, 2022 at 6:37 AM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Re-reading the Canon. Lecture 1: Philosophy, Racist Ideology & Liberatory Pedagogy. A reflection on Kant & the canon problem

toyin, your engagement with kant is impressive and pretty wonderful. he too can be critiqued for the racist assumptions of his generation--all the thinkers in the west of the 19^th century were prone to the assumptions about superior or inferior peoples, which thoughts are now rejected by all thinkers of our times....

anyway, where do you go after kant for your work? do you continue with hegel? i read up some levinas a few years ago, which i enjoyed. but i really want to engage heidegger., nazi or not, i am still very interested in reading more about his work in Being and Time, etc.

and can't help wonder what arendt saw in him after the war was over.... or even earlier....'

ken

 

kenneth harrow

professor emeritus

dept of english

michigan state university

517 803-8839

harrow@msu.edu

---

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Adepoju <ovdepoju@gmail.com>
Sent: Saturday, June 18, 2022 7:14 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Re-reading the Canon. Lecture 1: Philosophy, Racist Ideology & Liberatory Pedagogy. A reflection on Kant & the canon problem

 

Most knowledge, even in the sciences, is not about providing such basic infrastructural amenities as water and electricity, nor about addressing energy needs, invaluable as all those are.

 

Kant is about issues that are both fundamental to human existence and beyond material well being, issues that persist no matter how materially comfortable people are, how technologically and socially developed their society is, questions that have shaped human thought since humanity became aware of itself in the midst of the perplexities of existence and which will continue to reverberate as long as the human being remains trapped within the confines of cognitive limitations, a creature who ventures into space and the depths of the sea, but cannot decisively answer the question of the source and logic of it's existence and of the universe in which they find themselves. 

 

Why are we here? 

 

Why does the universe exist?

 

Does the cosmos have a beginning?

 

Will it have an end?

 

Is there life after death?

 

Is there God?

 

To what degree can we answer these questions?

 

How should we live in the face of these perplexities?

 

To answer these questions, each society creates myths, religions, philosphies and responses in the arts, initiatives also shaping the sciences, efforts that stretch perhaps from the earliest people to the present, across the world.

 

Kant seems to have been a deeply religious person who once thought his Christian faith answered those questions.

 

He then began to look closely at that faith, wondering about the foundations of those things it claimed to know.

 

He concludes that such knowledge does not really exist. 

 

Belief in God, in the immortality of the soul, etc is a matter of faith, not knowledge, he argues, with particular force in A Critique of Pure Reason.

 

Kant's profound sensitivity to these ultimate questions drives his work, even as it's soaring power may be seen as shot through with a sense of frustration at not being able to go beyond the limitations of the mind in exploring these questions.

 

Some of the most powerful expressions of the human hunger for ultimate knowledge, for a grasp of the unity and purpose of the cosmos, are found in A Critique of Pure Reason, even as Kant argues that such knowledge is impossible on account of limitations created by the structure of the human mind and how it gains knowledge.

 

Kant's writings demonstrate some of the greatest expressions of wonder at the cosmos, a wonder he struggles to describe without invoking religious ideas, but, his description of encounter with phenomena that both make the human being feel small on account of their vastness and yet elevated through their inspirational power, the Sublime,  is an analogue of his sensitivity to cosmic immensity and his unfufilled hunger for greater understanding of it.

 

In his great reflection on time and eternity, mortality and im mortality, the minisculity of Earth within the temporal and spatial vastness of the celestial bodies, he is unable to escape  a spiritualist orientation, suggesting the shaping foundationality of his Christian background, as he projects an expectation to subsist into eternity, after the "flesh of my body has returned to the elements, having been imbued for a short while with vital force through an unknown process," as he states in Critique of Practical Reason.

 

My most intense encounter with the sacred has been at the Ogba forest in Benin-City, suffused by an awesome atmosphere described as demonstrating the presence of the goddess there, as such spiritual presences are to be found at every place where a river breaks ground for the first time, as the Ogba river does at that forest, as Benin spiritual belief was explained to me in connection with the forest.

 

How can I explain that experience, something I encountered before learning of the belief in a goddess there,a sense of presence that people recognised without performing any religious activity there, as when they went there to get  water or swim, a presence that was a part of the landscape?

 

"An invisible but majestic presence that inspires both dread and fascination and constitutes  the non-rational element of vital religion" sums up my experience beautifully, being a Webster dictionary definition of the term "numinous" as developed by Rodolf Otto in The Idea of the Holy, Otto being a deep Kant scholar, whose epochal book may be understood in relation to Kant on the Sublime , developing a similar thesis as Kant's through cupious examples from Western and Asian religions.

 

Kant cannot be for me simply a person from another century, from a different country, who held views that display a conceited ignorance about Africa, where I am from.

 

He is for me a fellow traveler, stranded in a location which he does not know how he got there, where he  is going, nor even why he exists in the first place, a person, who, in spite of his ignorance, which he mistook for knowledge, was  deeply insightful about the most fundamental of human psychological, spiritual and intellectual needs.

 

Thanks

 

Toyin

 

 

 

On Sat, Jun 18, 2022, 22:50 Salimonu Kadiri <ogunlakaiye@hotmail.com> wrote:

​ From Salimonu Kadiri.

This Kant thing reminds me of what the late and the greatest Nigerian labour leader, Pa Michael Imodu, once expressed in pidgin English while stating his disappointment over how the educated (?) Nigerian class caused the ruin of Nigeria. He said, "A no go school - e better for me, because people wey go school e no get sense. If them get sense, Nigeria e no go be like this. Them talk say Nigeria be giant of Africa when for my two eyes na dwarf goat of Africa a de see." This Kant knowledge is not about generating and distributing electricity to Nigerian households, it is not about refining crude oil for Nigerian domestic consumption and it is not about pumping potable water into every household in Nigeria etc. To me, whatever is said about Kant is just like talking loudly and saying nothing. If Pa Imodu were still alive, he would have retorted, "Waiting concern me about Kant, na him go bring light, water, food for chop, house for sleep?"

S. Kadiri   

---

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Adepoju <ovdepoju@gmail.com>
Sent: 18 June 2022 18:53
To: usaafricadialogue <USAAfricaDialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Re-reading the Canon. Lecture 1: Philosophy, Racist Ideology & Liberatory Pedagogy. A reflection on Kant & the canon problem

 

Even better perhaps-

 

Kantian Professor of the Humanities.

 

According to one source, "Professor of the Humanities" is awarded for striking  achievement in various humanities disciplines.

 

Perhaps if I'm committed enough in broadening my scope, the award could even read "Kantian Professor of the Humanities, of Philosophy of Science and Social Media Studies"

 

Can you imagine that?!

 

One person carrying that load of award.

 

Toyin

 

On Sat, Jun 18, 2022, 16:59 Oluwatoyin Adepoju <ovdepoju@gmail.com> wrote:

Thanks, Gloria.

 

"Oluwatoyin Vincent Adepoju,  Kantian Professor and Chair in Social Media Studies.

 

A professorship awarded for  Adepoju's unusually innovative explorations of Kant, fine grained, multidisciplinary and multicultural studies bringing to a broad readership Kant's fellowship with humanity in pursuit of the most pressing questions of existence, doing this in terms of that most democratic of public platforms, social media, Adepoju's extensive publications in that medium making his work a landmark in new styles of scholarship at the entrance to a new millenium"

 

On Sat, Jun 18, 2022, 14:42 Emeagwali, Gloria (History) <emeagwali@ccsu.edu> wrote:

Professor of Kantian Studies

and Social Media, 

we look forward to your brilliance

and "geniusness" at the June 30 

conference, and beyond.

 

 

 

Professor Gloria Emeagwali
Prof. of History/African Studies, CCSU
africahistory.net; vimeo.com/ gloriaemeagwali
Recipient of the 2014 Distinguished Research
Excellence Award, Univ. of Texas at Austin;
2019 Distinguished Africanist Award
New York African Studies Association

---

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Oluwatoyin Adepoju <ovdepoju@gmail.com>
Sent: Saturday, June 18, 2022 3:34 AM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Re-reading the Canon. Lecture 1: Philosophy, Racist Ideology & Liberatory Pedagogy. A reflection on Kant & the canon problem

 

EXTERNAL EMAIL: This email originated from outside of the organization. Do not click any links or open any attachments unless you trust the sender and know the content is safe.

It's important to read critically rather than to impose ones preconceptions on what one reads.

 

I devoted an elaborate essay to a dialogue with Bjoern on Kant and you call that a dismissal?

 

Seems you might need to wear your scholarly hat more in social media dialogues instead of this tendecy to retreat into uncritical verbal brushstrokes when dealing with perspectives you don't agree with.

 

Have you read Kant? How much Kant do you know? How well have you understood what you know? How informed are you about the signposts of his work in relation to his total productivity? What is the scope of your analysis of Kant? To what degree do you engage with Kant scholarship?

 

These are the questions through which critique of a scholar's engagement with any body of knowledge, including  Kant Studies, is asessed.

 

It's not about projecting unsubstantiated views, ungrounded in both the primary subject and it's sorrounding scholarship.

 

Anyone can see that my Kant scholarship is grounded in close study of Kant, in a degree of relationship to the circles of scholarship developed in relation to his work, going beyond these to bring Kant's thought into dialogue with some of the greatest expressive achievements of various cultures, in various disciplines, Asian, African, Western, and to some degree, Islamic, from the visual and verbal arts to spirituality and philosophy, therefore I can't be accused of Eurocentric parochialism.

 

The simple truth is that certain achievements in all fields of endevour are unique miracles of creativity, distinctively demonstrating human potential, achievements that inspire acknowledgement from people of all ideological persuasions who understand them. The limitations of Kant's work do not deny him that distinction.

 

Your responses, indicating strongly  held and emotive convictions that do not demonstrate acquaintance with  Kant's work or with Kant scholarship, suggest one pole of the mythologising to which Kant is subjected.

 

The other pole sees him as the creator of a forbidding forest of thought, a solipsist living in his own mind, engrossed in his almost self flagellatory existence as a perpetual bachelor of amazingly routinised life style in one small town where he was born, when, in fact, his striking minimality of existence is about the discipline required to pursue the most fundamental questions without extranous considerations. 

 

We cant all live like that, and Kant had a richer social existence than is often attributed to him, succeeding in social integration as a university lecturer within which context he pursued his mental explorations, but we can learn from such people.

 

Such mythologising suggests there needs to be more texts that allow Kant to speak for himself, in tandem with close anaysis of what he says, analysis that is simple and clear, yet responding adequately to the profundities of the Konigsberg master.

 

My central interest in approaching Kant in that way is to foreground his character as a seeker of ultimate meaning, describing his awe at the wonder of existence and trying to map  various  responses to this wonder, in the context of asking how much human beings can really know about the mysterious immensity in which they find themselves and how they can live within the context of this mystery.

 

Kant is a fellow traveller for me in this quest in which I am also engaged. 

 

So, my study of Kant is centred in the raison d'etre of my life, it's ultimate purpose, yet approaches this coincidence of values between myself and the advocate of international unity in the critical spirit representing Kant at his best, while going beyond the limitations of his epistemology and developing his work in relation to a cultural ecumenism foreign to him.

 

 I thereby make my own contribution to Kant Studies and perhaps to the various subjects into which I bring him into dialogue with.

 

I wish you a nice, Afrocentric weekend.

 

Thanks

 

Toyin

 

 

 

 

On Fri, Jun 17, 2022, 20:20 'Emeagwali, Gloria (History)' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:

Have the last word on this. You also

dismissed Bjoern's critique of Kant

so I am in good company- and

he is a philosophy specialist.

 

I suggest that you attend this conference

on Racist Ideology with focus on Kant etc.

June 30, 2022.

 

 

Have a nice Kantian weekend.

 

GE

 

 

 

Professor Gloria Emeagwali
Prof. of History/African Studies, CCSU
africahistory.net; vimeo.com/ gloriaemeagwali
Recipient of the 2014 Distinguished Research
Excellence Award, Univ. of Texas at Austin;
2019 Distinguished Africanist Award
New York African Studies Association

 

---

From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of bfreterb@gmail.com <bfreterb@gmail.com>
Sent: Wednesday, May 25, 2022 9:11 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: USA Africa Dialogue Series - Re-reading the Canon. Lecture 1: Philosophy, Racist Ideology & Liberatory Pedagogy. A reflection on Kant & the canon problem

 

EXTERNAL EMAIL: This email originated from outside of the organization. Do not click any links or open any attachments unless you trust the sender and know the content is safe.

Dear All,

 

You are cordially invited to the first lecture in the series: Re-reading the Canon. New perspectives on ignored problems!

 

The first lecture will be delievered by the great Huaping Lu-Adler.

 

Please find all details below!

 

I hope to see you there!

 

All the best,

Bjoern

 

Error! Filename not specified.

 

Lecture 1

 

 

                                                               Error! Filename not specified.

 

 

Philosophy, Racist Ideology & Liberatory Pedagogy: 

a reflection on Kant & the canon problem

Huaping Lu-Adler

Associate Professor of Philosophy, Georgetown

Vice President, North American Kant Society

 

June 30, 2022, 4-6 pm (BST)

 

Register in advance for this meeting:

https://soas-ac-uk.zoom.us/meeting/register/tJ0pf-GupzwvH9Umntg1j5enh9985IDZxm8Q

 

 

 

Error! Filename not specified.

Björn Freter (he/him/his), PhD

Lecturer in World Philosophy

School of History, Religions and Philosophies,

The School of Oriental & African Studies (SOAS),

University of London

bf22@soas.ac.uk  

 

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