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PhilosophysLostBodyandSoul
ByGEORGEYANCYandLINDAMARTNALCOFF
FEBRUARY4,20153:30AM
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Thisisthesixthinaseriesofinterviewswithphilosophersonrace
thatIamconductingforTheStone.Thisweeksconversationis
withLindaMartnAlcoff,aprofessorofphilosophyatHunter
CollegeandtheCUNYGraduateCenter.Shewasthepresidentof
theAmericanPhilosophicalAssociation,EasternDivision,for
201213.SheistheauthorofVisibleIdentities:Race,Gender,and
theSelf.GeorgeYancy
GeorgeYancy:What is the relationship between your identity as
a Latina philosopher and the philosophical interrogation of race in
your work?
LindaMartnAlcoff:Every single person has a racial identity, at
least in Western societies, and so one might imagine that the topic
of race is of universal interest. Yet for those of us who are not white
or less fully white, shall I say the reality of race is shoved in our
faces in particularly unsettling ways, often from an early age. This
can spark reflection as well as nascent social critique.
The relationship between my identity
and my philosophical interest in race is
simply a continuation through the
tools of philosophy the pursuit that I
began as a kid, growing up in Florida
in the 1960s, watching the civil rights
movement as it was portrayed in the
media and perceived by the various
parts of my family, white and
nonwhite. I experienced school
desegregation, the end of Jim Crow,
Linda Martin Alcoff
and the war in Indochina, a war that
also made apparent the racial
categories used to differentiate peoples, at enormous cost. It was
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clear to me from a young age that we were the ones with no value
for life, at least the life of those who were not white.
My sister and I came to the southern United States from Panama as
young children, and had to negotiate our complex identities (mixedrace Latina and white) within a social world where racial borders
were being challenged and renegotiated and, as a result, ceaselessly
patrolled and violently defended.
G.Y.:So, given these early
experiences, were you drawn to
philosophical questions of racial
identity?
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homework. I glanced across the fence now and then, but did not
attempt serious philosophical engagement with race until I had
published enough that had nothing to do with race or gender or
Latin American philosophy to establish a foothold in the profession.
Tenure set me free, and I immediately began a project on the
metaphysics of mixed-race identities.
G.Y.:You mentioned how questions of embodiment were not
treated in any substantive way in your early philosophical training.
Why is it that the profession of philosophy, generally speaking, is
still resistant to questions of embodiment and by extension
questions of race?
L.M.A.:In my view this is primarily a methodological problem.
Philosophers of nearly all persuasions analytic, continental,
pragmatist aim for general and generalizable theories that can
explain human experience of all sorts. And the ultimate aim, of
course, is not description but prescription: how can we come to
understand ourselves better, to know better, to understand our
world better, and to treat each other better? Worthy goals, but they
are usually pursued with a decontextualized approach, as if the best
answers would work for everyone. To get at that meta-level of
generality, some aspects of ones context need to be set aside,
lopped off, cut out of the picture, and this has traditionally meant
the concrete materiality of human existence as we actually
experience it in embodied human form.
This is just a way of saying that the bodyhadto be ignored except in
so far as we could imagine our bodies to be essentially the same.
And to achieve that trick of imagination to imagine all of our wild
diversity in embodiment to be irrelevant required a bad faith that
can be seen throughout the canon: racist asides and ridiculous
theories about women alongside generic pronouncements about
justice and beauty and the route to truth.
I call it bad faith because, on the one hand, nearly all the great
philosophers divided human beings into moral and intellectual
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Latin American
philosophers have had
to justify their
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All of the great thinkers, from Simn Bolvar to Jos Mart, Jos
Carlos Maritegui, Jos Vasconcelos, Leopoldo Zea, Che Guevara,
and Enrique Dussel, have had to develop philosophical arguments
within a contextual consciousness ever mindful of colonialisms
effects in the realm of thought. Since the social identities racial
and ethnic of their contexts were made grounds for dismissing
claims to self-determination or original thought, each of these
thinkers engaged with the question of Latin American cultural,
racial and ethnic identities and histories. Its a rich tradition.
Knowledge requires self-knowledge. Philosophys lack of diversity
in North America has compromised its capacities for both selfknowledge and knowledge.
G.Y.:Your very last point raises issues
Sonia Sotomayors
of standpoint epistemology the idea
claims about the link
that ones social identity is sometimes
between identity and
relevant to what one notices and how
judgment brought
vitriol, but her view is a
one makes judgments. Im thinking
common-sense one
here in terms of Supreme Court
most everyone accepts.
Justice Sonia Sotomayors comment
that her experience being a wise Latina
woman would help her to reach better legal conclusions than a
white male. My sense is that there still exists within America the
assumption (inside and outside the academy) that Latino/a voices
and black voices are biased/inferior voices. Yet, both within and
outside of the academy, it seems that there is a positive relationship
between racialized identities and the production of knowledge. I
think that this question also speaks to the reality of race as lived.
What is your view on this?
L.M.A.:One can make an analogy between how Latin American
thinkers have had to theoretically reflect about the intellectual and
political effects of their geographical location and ethno-racial
identities, and the way everyone who is not white in North America
has had to engage similar questions just as a necessity of survival in
a white supremacist society. So as a result, outside of whitedominant spaces, the set of debates and discussions about such
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the same.
This is itself an interesting issue to explore. Why can the
mainstream media acknowledge the positive epistemic
contributions of white particularities but no others? I believe the
answer is that it would simply be too dangerous to the social status
quo. Admitting the relevance of diversity to knowledge would
require too much social change at every level and in nearly every
social institution.
Some believe that capitalism will solve this problem with its natural
tendency to maximize profit over all other considerations, such that
if racism and sexism thwart product development, capital will
promote inclusion. I am skeptical of this. For one thing, capitalism
profits too much from racism and sexism to let go. And secondly,
the need of corporations to diversify their management pool has
more to do with the need to manage effectively a diversity of lowpaid workers than anything else. And if racism and sexism help
maintain the disempowered and underpaid conditions of those
workers, capitalism wins both ways.
If we were to acknowledge the relevance of identity to knowledge,
the solution would not be simplistic diversity quotas, but a real
engagement with the question of how our unspoken epistemic
hierarchies have distorted our educational institutions, research
projects, academic and scientific fields of inquiry and general public
discourse across all of our diverse forms of media. And then we
could pursue a thorough attempt at solutions. Philosophers working
in many domains concerning epistemology, the social ontology of
identity, moral psychology, the philosophy of science and others
could contribute to these efforts, but philosophy must first direct
such efforts internally.
G.Y.:Lastly, what do you say to those philosophers of color who
might feel the pain of rejection, especially because, for them, their
racialized identities are so important to their philosophical
practice/projects? And, more generally, what advice do you have for
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