This article makes an argument that using the term race and considering structural racial discrimination as such and the impacts on it of European colonialism are needed for Sweden's observance of universal human rights. This argument is contrary to the view of the Swedish state and challenges an image of Sweden as a champion for universal human rights without any colonial history or racial problems of its own. Keywords Sweden. Race. Colonialism. Universal human rights. CERD How, if at all, are race, structural racial discrimination, and European colonialism relevant to the observance of universal human rights in Sweden? Some social scientists would argue that there is a widespread denial in today's Europe that race and colonialism are politically relevant (
According to psychological emotion theories referred to as appraisal theory, emotions are caused by appraisals (evaluative judgments). Borrowing a term from Jan Smedslund, it is the contention of this article that psychological appraisal theory is “pseudoempirical” (i.e., misleadingly or incorrectly empirical). In the article I outline what makes some scientific psychology “pseudoempirical,” distinguish my view on this from Jan Smedslund's, and then go on to show why paying heed to the ordinary meanings of emotion terms is relevant to psychology, and how appraisal theory is methodologically off the mark by employing experiments, questionnaires, and the like, to investigate what follows from the ordinary meanings of words. The overarching argument of the article is that the scientific research program of appraisal theory is fundamentally misguided and that a more philosophical approach is needed to address the kinds of questions it seeks to answer.
The Routledge Handbook of Pan-Africanism provides an international, intersectional, and interdisciplinary overview of, and approach to, Pan-Africanism, making an invaluable contribution to the ongoing evolution of Pan-Africanism and demonstrating its continued significance in the 21st century.The handbook features expert introductions to, and critical explorations of, the most important historic and current subjects, theories, and controversies of Pan-Africanism and the evolution of black internationalism. Pan-Africanism is explored and critically engaged from different disciplinary points of view, emphasizing the multiplicity of perspectives and foregrounding an intersectional approach. The contributors provide erudite discussions of black internationalism, black feminism, African feminism, and queer Pan-Africanism alongside surveys of black nationalism, black consciousness, and Caribbean Pan-Africanism. Chapters on neo-colonialism, decolonization, and Africanization give way to chapters on African social movements, the African Union, and the African Renaissance. Pan-African aesthetics are probed via literature and music, illustrating the black internationalist impulse in myriad continental and diasporan artists' work.Including 36 chapters by acclaimed established and emerging scholars, the handbook is organized into seven parts, each centered around a comprehensive theme: • Intellectual origins, historical evolution, and radical politics of Pan-Africanism • Pan-Africanist theories • Pan-Africanism in the African diaspora • Pan-Africanism in Africa • Literary Pan-Africanism • Musical Pan-Africanism • The contemporary and continued relevance of Pan-Africanism in the 21st centuryThe Routledge Handbook of Pan-Africanism is an indispensable source for scholars and students with research interests in continental and diasporan African history, sociology, politics, economics, and aesthetics. It will also be a very valuable resource for those working in interdisciplinary fields, such as African studies, African American studies, Caribbean studies, decolonial studies, postcolonial studies, women and gender studies, and queer studies.
How are emotions to be investigated philosophically? Among philosophers of emotion of the past decades you will find mainly two answers to this question. On the one hand, there are those who are committed to some form of conceptual analysis (e.g. ). (By "conceptual analysis" I mean investigations into the meanings of words by reflecting on their use.) On the other hand, there are those who think that conceptual analysis is short of empirical grounding and at best reflect current "common-sense beliefs." What should be of essence to us as philosophers, they think, is not how we currently conceptualise emotions, but how we conceptualise emotional phenomena themselves (e.g. DeLancy 2002;Griffiths 1997;Prinz 2004).This latter stance harks back to Quine's attack on the analytic/ synthetic distinction, his idea that all language is theory dependent and the subsequent critique of "linguistic philosophy" as sanctifying our ordinary use of words, as empirically naïve, unscientific and founded on outmoded theories of meaning (cf. Hacker 1996b).This paper is an attempt to show why this critique is misplaced. Conceptual analysis, properly construed, need not depend on empirical considerations. On the contrary, conceptual analysis of emotions is often a prerequisite to empirical investigations. Furthermore, conceptual analysis need not make ordinary language sacred and need not rely on a theory of meaning or on an analytic/synthetic distinction.The first part of the paper is a critique of Robert C. Roberts's recent "semi-empiricist" account of conceptual analysis. The second part attempts to show why "empiricists" got it the wrong way round 1. I want to thank Lars Hertzberg and John V.
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