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  1. Decolonization Coopted: Deleuze in Palestine.Joshua M. Hall - forthcoming - A Decolonial Manual.
    In his influential history of the post-1967 history of the Palestinian Occupation, radical Israeli architect Eyal Weizman show how even well-meaning decolonial efforts from privileged allies can be coopted by the colonizers, in what I call “de-decolonizing.” Here I focus on one of his examples, namely IDF (Israeli Defense Force) military professors repurposing the anarcho-communist philosophy of French postmodernist Gilles Deleuze into a weapon against Palestinian guerrilla resistance. My conclusion is that attempted decolonizing via (inevitably complicit) privileged allies must include (...)
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  2. Ubuntu in Post-Apartheid South Africa: Educational, Cultural and Philosophical Considerations.Mahmoud Patel, Tawffeek A. S. Mohammed & Raymond Koen - 2024 - Philosophies 9 (1):21.
    Ubuntu has been defined as a moral quality of human beings, as a philosophy or an ethic, as African humanism, and as a worldview. This paper explores these definitions as conceptual tools for understanding the cultural, educational, and philosophical landscape of post-apartheid South Africa. Key to this understanding is the Althusserian concept of state apparatus. Louis Althusser divides the state apparatus into two forces: the repressive state apparatus (RSA); and the ideological state apparatus (ISA). RSAs curtail the working classes, predominately (...)
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  3. Restorative Justice and Lived Religion: Transforming Mass Incarceration in Chicago.Jason A. Springs - 2024 - New York,: New York University Press.
    In the United States “restorative justice” typically refers to small-scale measures that divert alleged wrongdoers from a standard path through the criminal justice system by funneling them into alternative justice programs. These aim not to punish the offender, but to constructively address the harm that wrongdoing may have caused to individuals or to the community, engaging with the wrongdoer to come to a response that might heal and repair the harm. -/- Yet restorative justice initiatives generally fail to challenge and (...)
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  4. Climate Apartheid, Race, and the Future of Solidarity: Three Frameworks of Response (Anthropocene, Mestizaje, Cimarronaje).Matthew Elia - 2023 - Journal of Religious Ethics 51 (4):572-610.
    In our emerging climate future, devastation will not land evenly. “Climate apartheid” names a world where the rich insulate themselves from its most catastrophic effects, while the global poor stand increasingly subject to rising seas, failing crops, intensifying weather events (floods, hurricanes, wildfires) and thus to the necessity of movement: some project a billion climate refugees by 2050. Yet analyses often fail to link climate apartheid to the existing systems mobilized to execute it—policing, prisons, borders—and so fail to connect climate (...)
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  5. White Settler-colonialism and Epistemic Violence in “Post-apartheid South Africa”: An Azanian Philosophical Analysis.Masilo Lepuru - 2023 - Phronimon 24 (1).
    This article is a critical attempt to problematise the notions of European Modernity and Rationality. It is fundamentally an Afrikan philosophical critique of epistemic violence that comes with European Modernity and Rationality. It argues that European Modernity triumphed in “South Africa” following unjust conquest of the Indigenous people since 1652, which was characterised by loss of sovereignty and epistemicide. This resulted in the violent imposition of the law and jurisprudence of White settlers, which are antithetical to Afrikan law and jurisprudence. (...)
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  6. The Role of Economic Goods in National Reconciliation: Evaluating South Africa and Colombia.Thaddeus Metz - 2023 - In David Bilchitz & Raisa Cachalia (eds.), Transitional Justice, Distributive Justice, and Transformative Constitutionalism: Comparing Colombia and South Africa. Oxford University Press. pp. 33-53.
    Scholars have compared the transitional justice processes of Colombia and South Africa in some respects, but there has yet to be a systematic moral-philosophical evaluation of them regarding how they have sought to allocate economic goods. Here I appraise the ways that South Africa and Colombia have responded to their respective historical conflicts in respect of the distribution of property and opportunities. I do so in the light of a conception of reconciliation informed by a relational ethic of harmony, a (...)
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  7. Economic Goods and Communitarian Values.Thaddeus Metz & Nathalia Bautista - 2023 - In David Bilchitz & Raisa Cachalia (eds.), Transitional Justice, Distributive Justice, and Transformative Constitutionalism: Comparing Colombia and South Africa. Oxford University Press. pp. 76-85.
    In contributions elsewhere to this volume, we considered the histories of Colombia and South Africa and how some of the values indigenous to those locales might plausibly bear on transitional justice in them. We advanced broadly relational and constructive (non-retributive) approaches to the social conflicts that had taken place there, ones that make victim compensation central. In this chapter we consider how Metz’s ubuntu-based reconciliatory approach to reparations might be relevant to Colombia in ways he did not consider, after which (...)
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  8. Book Review: London Recruits: The Secret War Against Apartheid. [REVIEW]Luvuyo Zantsi - 2023 - Journal of Global Faultlines 9 (2):240-244.
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  9. Africanising Institutional Culture: What Is Possible and Plausible (Repr.).Thaddeus Metz - 2022 - In Dennis Masaka (ed.), Knowledge Production and the Search for Epistemic Liberation in Africa. Springer. pp. 111-134.
  10. Freedom from Black Governmentality under Privatized Apartheid.Thozamile Zolisa Mtyalela & Christopher Allsobrook - 2022 - Philosophical Papers 50 (3):357-386.
    Many anticipated that the formal demise of public apartheid would free black citizens of South Africa from systematic racial oppression; but apartheid was privatized and carries on, with the aid of...
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  11. Women’s courageous resistance to gender apartheid in Afghanistan: A conversation with Shaharzad Akbar.Andrea Pető & Ayşe Gül Altınay - 2022 - European Journal of Women's Studies 29 (4):489-505.
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  12. Fighting in the Shadow of an Apartheid State: Boxing and Colonialism in Zimbabwe.Abraham Seda - 2022 - Kronos 48 (1):1-16.
    Boxing was arguably the most popular and controversial sport in colonial Zimbabwe. To tame the sport's violence, which was considered too extreme, colonial officials in Zimbabwe sought guidance and advice from South Africa from the mid-1930s on how best to regulate the sport. South Africa occupied a unique position in this regard, not only because of the relationship it had with colonial Zimbabwe as a neighbouring white settler colony, but also because of how sections of its white settler community responded (...)
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  13. Apartheid and Religion.Edward P. Antonio - 2021 - In V. Y. Mudimbe & Kasereka Kavwahirehi (eds.), Encyclopedia of African Religions and Philosophy. Springer Verlag. pp. 54-55.
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  14. Apartheid and Ethics.David Coldwell - 2021 - In Deborah C. Poff & Alex C. Michalos (eds.), Encyclopedia of Business and Professional Ethics. Springer Verlag. pp. 115-119.
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  15. Curriculum ecologies : paradigmatic shifts in discourses of change in post-apartheid South Africa.Simeon Maile - 2021 - In Kehdinga George Fomunyam & Simon Bheki Khoza (eds.), Curriculum Theory, Curriculum Theorising, and the Theoriser: The African Theorising Perspective. Boston: Brill | Sense.
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  16. Gordimer, Race, and the Impossibility of Communicative Action in Apartheid South Africa.Sinkwan Cheng - 2019 - Humanities Bulletin [London Academic Publishing] 2 (2):123-144.
    Drawing from Bakhtin and Habermas, I will show how the different voices in Gordimer's novel seem to be enacting a democratic public sphere in which no voice is granted authority over others – a public sphere which carries the promise of countering the social and political hierarchies established by the racist South African regime. The promise, however, turns out to be an illusion. As I will demonstrate, the possibility of an Enlightenment bourgeois public sphere which the novel seems to be (...)
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  17. Ashes of Our Fathers: Racist Monuments and the Tribal Right.Dan Demetriou - 2019 - In Bob Fischer (ed.), Ethics, Left and Right: The Moral Issues that Divide Us. New York: Oxford University Press.
    [Updated 2/23/21: complete chapter scan] In this chapter I sketch a rightist approach to monumentary policy in a diverse polity beleaguered by old ethnic grievances. I begin by noting the importance of tribalism, memorialization, and social trust. I then suggest a policy which 1) gradually narrows the gap between peoples in the heritage landscape, 2) conserves all but the most offensive of the least beloved racist monuments, 3) avoids recrimination (i.e., “keeps it positive”) and eschews ideological commentary in new monuments (...)
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  18. An Ubuntu-Based Evaluation of the South African State's Responses to Marikana (repr.).Thaddeus Metz - 2019 - In Mia Swart & Ylva Rodny-Gumede (eds.), Marikana Unresolved: The Massacre, Culpability and Consequences. University of Cape Town Press. pp. 141-160.
  19. Partidarização judicial e o apartheid social brasileiro: o anti-igualitarismo jurídico.Jordan Michel-Muniz - 2019 - Cadernos PET-Filosofia (Parana) 17 (2).
    Entendo a partidarização judicial como agravamento do anti-igualitarismo jurídico que degrada o formalismo democrático. Atenho-me ao Brasil, sem generalizar: há pessoas dignas no judiciário. Falo na aplicação indevida da lei na esfera política para impedir mudanças na sociedade. Trato o tema em três níveis. Preliminarmente, discuto a desigualdade político-jurídica, depois os golpes de Estado, e por fim o manejo da legislação como arma política que mantém injustiças.
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  20. Making a circle: building a community of philosophical enquiry in a post-apartheid, government school in South Africa.Rose-Anne Reynolds - 2019 - Childhood and Philosophy 15 (1):1-21.
    In this paper I attempt to trace some entanglements of an event documented in my PhD research, which contests dominant modes of enquiry. This research takes place with a group of Grade 2 learners in a government school in Cape Town, South Africa. It is experimental research which resists the human subject as the most important aspect of research, the only one with agency or intentionality. In particular, the analysis focuses on the process of the making of the circle, and (...)
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  21. Steve Biko and the Liberatory Potential of Non-racialism and Post-racialism.Kimberly Ann Harris - 2017 - Critical Philosophy of Race 5 (2):223-242.
    Discussions of non-racialism in South Africa and discussions of post-racialism in the United States are sufficiently similar to invite the question as to whether South African thinkers could help to develop new ways of thinking about post-racialism and its potential in the United States. Biko's ideas are rarely taken up in the United States, yet they are relevant to contemporary discussions in critical philosophy of race. This article begins with an evaluation of the typology of non-racialism provided by Rupert Taylor (...)
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  22. South Africa’s Truth and Reconciliation Commission in Light of Ubuntu: A Comprehensive Appraisal.Thaddeus Metz - 2017 - In Mia Swart & Karin van Marle (eds.), The Limits of Transition: The South African Truth and Reconciliation Commission 20 Years on. Brill. pp. 221-252.
    I critically evaluate South Africa’s Truth and Reconciliation Commission (TRC) in light of a philosophical interpretation of the southern African ethic of ubuntu. Roughly, according to this moral philosophy, an act or policy is right insofar as it honours communal relationships, ones of identifying with others and exhibiting solidarity with them. After spelling out this ethical principle and the specific kind of national reconciliation it prescribes, I show that there is a powerful justification for the TRC’s broad contours as a (...)
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  23. Gandhi’s Many Influences and Collaborators.Gail Presbey - 2015 - Comparative Studies of South Asia, Africa and the Middle East 35 (2):360-69.
    In Gandhi's Printing Press, Isabel Hofmeyr introduces readers to the nuances of the newspaper in a far-flung colony in the age when mail and news traveled by ship and when readers were encouraged by Gandhi to read slowly and deeply. This article explores the ways in which Thoreau's concept of slow reading influenced Gandhi and Hofmeyr herself. She discusses the community that surrounded Gandhi and the role it played in supporting the newspaper. Yet, I argue, the role of women of (...)
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  24. (Post)apartheid conditions: psychoanalysis and social formation.Derek Hook - 2013 - Basingstoke: Palgrave-Macmillan.
    (Post)apartheid Conditions: Psychoanalysis and Social Formation advances a series of psychoanalytic perspectives on contemporary South Africa, exploring key psychosocial topics such as space-identity, social fantasy, the body, whiteness, memory and nostalgia.
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  25. Race, memory and the apartheid archive: towards a transformative psychosocial praxis.Garth Stevens, Norman Duncan & Derek Hook (eds.) - 2013 - Johannesburg: Wits University Press.
  26. The Reach of Amnesty for Political Crimes: Which Extra-Legal Burdens on the Guilty does National Reconciliation Permit?Thaddeus Metz - 2011 - Constitutional Court Review 3:243-270.
    Suppose that it can be right to grant amnesty from criminal and civil liability to those guilty of political crimes in exchange for full disclosure about them. There remains this important question to ask about the proper form that amnesty should take: Which additional burdens, if any, should the state lift from wrongdoers in the wake of according them freedom from judicial liability? I answer this question in the context of a recent South African Constitutional Court case that considered whether (...)
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  27. Justice and Reconciliation in Post-Apartheid South Africa.Colleen Murphy - 2011 - Philosophical Papers 40 (1):49-154.
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  28. MUSIC THAT WILL BRING BACK THE DEAD? Resurrection, Reconciliation, and Restorative Justice in Post‐Apartheid South Africa.William J. Danaher Jr - 2010 - Journal of Religious Ethics 38 (1):115-141.
    This essay explores how the doctrine of the Resurrection informs theological reflection on reconciliation in post‐Apartheid South Africa. It begins by establishing the fragile and liminal state of reconciliation, despite the efforts of the Truth and Reconciliation Commission. It then argues that the Resurrection offers an ecstatic and relational understanding of the human, which in turn provides a basis for advancing claims regarding human dignity and well‐being. In conversation with the work of Oliver O'Donovan and James Alison on the Resurrection, (...)
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  29. UN Principles for Responsible Investment Signatories and the Anti-Apartheid SRI Movement: A Thought Experiment. [REVIEW]Neil Stuart Eccles - 2010 - Journal of Business Ethics 95 (3):415 - 424.
    There appears to be a growing disquiet amongst academics surrounding the ascendancy of 'responsible' investment that is egoist or self-interested in character — 'business case' responsible investment. This ascendancy has in no small measure been associated with the uptake of United Nations Principles for Responsible Investment (PRI) as a de facto standard for mainstream responsible investment. This article contributes to this disquiet. It does this by examining how egoist 'responsible' investors (as endorsed by the PRI) might have behaved had they (...)
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  30. Refusal, post-apartheid constitutionalism and the 'the cry of Winnie mandela'.Henk Botha - 2009 - In Karin Van Marle (ed.), Refusal, Transition and Post-Apartheid Law. Sun Press. pp. 29.
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  31. Hayi bo!' Refusing the plan: Acting, thinking and revolting by post-apartheid social movements and community organisations.Tshepo Madlingozo - 2009 - In Karin Van Marle (ed.), Refusal, Transition and Post-Apartheid Law. Sun Press.
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  32. Refusal, Transition and Post-Apartheid Law.Karin Van Marle (ed.) - 2009 - Sun Press.
    ... rushing around like the red queen in a world where change is virtuous merely because it is change, we can start by putting up some resistance. ...
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  33. The politics of death : race war, biopower and AIDS in the post-apartheid.Didier Fassin - 2008 - In Michael Dillon & Andrew W. Neal (eds.), Foucault on politics, security and war. New York: Palgrave-Macmillan.
  34. About the empowerment of women in the church in post-apartheid South Africa : a post-structural approach.Mary-Anne Plaatjies-Van Huffel & Dineo Seloana - 2008 - In Steve De Gruchy, Nico Koopman & S. Strijbos (eds.), From our side: emerging perspectives on development and ethics. South Africa: UNISA Press.
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  35. Sartre and South African Apartheid.Mabogo P. More - 2008 - In Jonathan Judaken (ed.), Race After Sartre: Antiracism, Africana Existentialism, Postcolonialism. State University of New York Press. pp. 173-190.
  36. Teaching medical ethics to undergraduate students in post-apartheid South Africa, 2003 2006.K. Moodley - 2007 - Journal of Medical Ethics 33 (11):673-677.
    The apartheid ideology in South Africa had a pervasive influence on all levels of education including medical undergraduate training. The role of the health sector in human rights abuses during the apartheid era was highlighted in 1997 during the Truth and Reconciliation Commission hearings. The Health Professions Council of South Africa subsequently realised the importance of medical ethics education and encouraged the introduction of such teaching in all medical schools in the country. Curricular reform at the University of Stellenbosch in (...)
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  37. A Fragile Affair: The Relationship Between the Mainstream Media and Government in Post-Apartheid South Africa.Herman Wasserman & Arnold de Beer - 2005 - Journal of Mass Media Ethics 20 (2-3):192-208.
    This article explores the relation between the government and the media in post-apartheid South Africa. An overview is given of key developments and tensions between the government and the media in the first 10 years of democracy and the ethical frameworks underlying the respective positions. An overview of the debate between the so-called "national interest" and the "public interest" is given, and linked to normative ethical frameworks of libertarianism vis-a-vis communitarianism. A mean between the 2 is suggested in the form (...)
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  38. Magic, Realism and the State in Post-Apartheid South Africa.Ashwin Desai - 2004 - Historical Materialism 12 (4):383-403.
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  39. Righting the Wrongs of Apartheid Justice for Victims and Unjust Profiteers.Kevin Hopkins & Christopher Roederer - 2004 - Theoria 51 (105):129-153.
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  40. Symbolic Representations of the Post-apartheid University.Christine Winberg - 2004 - Theoria 51 (105):89-103.
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  41. "Truth and History" in the Post-Apartheid South African Context.Lydia Samarbakhsh-Liberge - 2002 - Quest - and African Journal of Philosophy 16 (1-2):151-164.
  42. Ubuntu and the Challenges of Multiculturalism in Post-Apartheid South Africa.Dirk J. Louw - 2001 - Quest - and African Journal of Philosophy 15 (1-2):15-36.
  43. What's in a Name? Racial Categorisations under Apartheid and their Afterlife.Deborah Posel - 2001 - Transformations 47:50 - 74-50–74.
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  44. The politics of memory and forgetting after Auschwitz and apartheid.Duvenage Pieter - 1999 - Philosophy and Social Criticism 25 (3):1-28.
    This article focuses on the politics of memory and forgetting after Auschwitz and apartheid. In the first two sections Habermas' critical contribution to the German Historikerstreit is discussed. Important in this regard is the moral dimension of our relation to the past. In the next two sections the emphasis shifts to South Africa and more specifically the work of the Truth and Reconciliation Commission (TRC). The article ends with a general discussion of the dilemma of historical 'truth' and representation in (...)
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  45. Social justice and the Ethics of development in post‐apartheid South Africa.David M. Smith - 1999 - Ethics, Place and Environment 2 (2):157-177.
    This paper explores the meaning of social justice and development in post-apartheid South Africa. It begins with social justice as a process of equalisation, presenting some evidence of the challenge and explaining the difficulty of achieving racial equality. Recognition of changes in national development strategy in the post-apartheid era, and their implications for inequality, leads to discussion of alternative development ethics, which involves reconsideration of what stands for the good life. The possibility of a combination of traditional African communitarianism and (...)
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  46. Philosophy and the Multi-Cultural Context of (Post)Apartheid South Africa.W. L. van der Merwe - 1996 - Ethical Perspectives 3 (2):76-90.
    Umuntu ngumuntu ngabantu is the Zulu version of a traditional African aphorism . Although with considerable loss of culture-specific meaning, it can be translated as: “A human being is a human being through other human beings.” Still, its meaning can be interpreted in various ways of which I would like to highlight only two, in accordance with the grammar of the central concept ‘Ubuntu’ which denotes both a state of being and one of becoming.Firstly, it can be interpreted as a (...)
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  47. Voluntary apartheid? Problems of schooling for religious and other minorities in democratic societies.Mark Halstead - 1995 - Journal of Philosophy of Education 29 (2):257–272.
    Mark Halstead; Voluntary Apartheid? Problems of Schooling for Religious and Other Minorities in Democratic Societies, Journal of Philosophy of Education, Volume.
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  48. Operational modes for multinational corporations in post-apartheid South Africa: A proposal for a code of affirmative action in the marketplace.S. Prakash Sethi - 1993 - Journal of Business Ethics 12 (1):1-12.
    The economic and socio-political impact of multinational corporations (MNCs) on third world countries has been the subject of intense debate and controversy leading to charges of exploitation and colonization on the one hand, and demands for codes of conduct on the other. This article examines the working of one of the most comprehensive of such codes under the most reprehensible political conditions, i.e., the operations of U.S.—based multinational corporations in South Africa under the acgis of the Sullivan Principles. It is (...)
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  49. Repression, health care and ethics under apartheid.T. L. Dowdall - 1991 - Journal of Medical Ethics 17 (Suppl):51-54.
  50. Community, Apartheid, & the Metaphysics of Humanity in Genesis 1-11.Augustine Shutte - 1987 - Philosophy and Theology 2 (1):57-75.
    Following a general sketch of my paradigm of the opening chapter of Genesis as a presentation and analysis of the human predicament, I offer an analysis of the Adam and Eve story and the story of Babel as paradigms of the Genesis authors’ understanding of human transcendence. A brief summary of the primary elements within this notion of transcendence precedes my applicalion of it to a contemporary social issue.
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