By Michael Payne, Jessica Rae Barbera
Now completely up-to-date and revised, this re-creation of the hugely acclaimed dictionary presents an authoritative and available advisor to fashionable rules within the extensive interdisciplinary fields of cultural and significant thought up to date to add over forty new entries together with items on Alain Badiou, Ecocriticism, Comparative Racialization , usual Language Philosophy and feedback, and photograph NarrativeIncludes reflective, broad-ranging articles from prime theorists together with Julia Kristeva, Stanley Cavell, and Simon CritchleyFeatures an absolutely up-to-date bibliographyWide-ranging content material makes this a useful dictionary for college students of a various variety of disciplines
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Additional resources for A Dictionary of Cultural and Critical Theory, Second Edition
A. 1994: African Philosophy in Search of Identity. Y. 1988: The Invention of African: Gnosis, Philosophy and the Order of Knowledge. Nkrumah, Kwame 1964: Consciencism: Philosophy and Ideology for Decolonization and Development with Particular Reference to the African Revolution. Oruka, Odera 1990b: Sage Philosophy: Indigenous Thinkers and Modern Debates about African Philosophy. Serequberhan, Tsenay 1994: The Hermeneutics of African Philosophy: Horizon and Discourse. —— ed. 1992: African Philosophy: The Essential Reading.
Two of the earliest strands that developed out of this African attempt were both a counter Discourse and a theoretical articulation and (re)construction of a historical and cultural autonomy: the “ethnophilosophy” strand remained faithful to Tempels and continued the traditions of exposing and analyzing African world views to elicit and distill ontologies, Ethics, metaphysics, political and aesthetic theories from the languages and other cultural institutions of the African peoples. Since the West deemed philosophy or the possession of philosophic traditions as a sign of the attainment of full humanity, it is no wonder that, in the face of the denigration of their humanity, the impulse of the Africans thinkers was to research, using phenomenologic and interpretative methods, their native traditions, customs, languages, etc.
Individuals were individuated, constituted as social identities by and in Ideology, materialized in Ideological state apparatuses (for example, the family and schools), via the mechanism of Interpellation (1984, pp. 1– 60). ” In it the real relations between subject and society were inverted, such that individuals lived those relations as if they were the “subjects of ” them, rather than “subject to” them. Ideology was the set of representations of people’s “imaginary relations” to their conditions of existence requisite for them to function as social agents in any conceivable society.
A Dictionary of Cultural and Critical Theory, Second Edition by Michael Payne, Jessica Rae Barbera