ENGW 105
Shakira Logwood
The importance of recognizing black philosophy is to not to suggest that race is a determining factor in one’s philosophical pursuit, its deeper than that. Blanche Radford-Curry advocates for the uncovering of the ontology of black philosophy by utilizing a conglomerate of black intellectual’s work to analyze the importance of the specific recognition. Radford-Curry talks about how Socrates believed philosophy was a way of ‘proper living’, but also gives definitions provided by black intellectuals who expressed how contextuality is what is lacking from the world of philosophy. For example, if I were a white middle-aged male giving a philosophical speech to young black men on the importance of being a provider, I am inherently assuming the means by which this group chooses to provide must fall align with my own ways despite our differing circumstances with reality, and despite me not explicitly giving instructions. Therefore, my ideologies do not pertain to this specific group, making me question could this even be titled philosophy? Keeping in mind the root of this philosophy is in a way of life, minus racial specificity.
“The point here is that philosophers should not acquire analytic or linguistic skills for their own sake, but as a means for solving existential problems to make life more worth living” (Blanche Radford-Curry, 150). Philosophy arguably is not about denying one’s self, but rather understanding that the self does not come before those around you in any sense. Recognizing black philosophy has many benefits other than attaching a name. As Radford-Curry expressed, it is relieving to address and acknowledge the contribution of black philosophers and black philosophy, and all philosophers could reflect on the impact of the ideas espoused by them. Renown black thinkers are not needles in haystacks contrary to popular belief, but rather encoded throughout history as she writes her façade.
So, where do we go from here? We have now identified the issue, to be proactive would be the next step and Jameliah Shorter-Bourhanu believes she has a solution. She argues for the legitimization of black philosophy. This is a subtle bondage that hinders the surge of black philosophy beyond conversation and into curriculum. Society evidently holds black philosophy inferior to traditional philosophies accepted which have a white male face attached to it. Shorter-Bourhanou argues that strong efforts of recruiting black philosophers must be combined with abolishing the notion that black people cannot engage with philosophy in order to be proactive in legitimatizing black philosophy. She makes claims about how black contribution is constantly delegitimatized and not taken seriously despite it being world renowned work. “I take the issue of legitimizing black philosophers to be a push towards genuinely including and engaging with their philosophical contributions in areas that are already deemed legitimate by the profession” (Shorter-Bourhanou, 2017).
Shorter-Bourhanou also criticizes the innate nature of philosophy to advocate for diversity but fail to create a space for diversity to blossom in this profession. She claims it is necessary to change the quota around those permitted to engage and contribute to philosophical discourse. This change is necessary when it is understood the act of leaving out black contributors is systematic and will not be easily reversed. The need to break away from the idea that black philosophical thought always involves adding to a discipline’s diversity instead of contributing to scholarship is vital in the legitimization process. Black philosophical work needs to be respected and valued and not just pursued when looking for a liberating story. This is not the sole solution or approach, considering this a problem has multiple façades but it is a starting point. Its not enough to just know what the problem is.
