Kordell Dixon

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Philosophy and the Modern African American Freedom Struggle: A Freedom Gaze by Anthony Sean NealKordell DixonPhilosophy and the Modern African American Freedom Struggle: A Freedom Gaze Anthony Sean Neal. Rowman & Littlefield, 2022.Philosophy and the Modern African American Freedom Struggle begins with a clear and concise establishment of its aim: to analyze and expand upon those figures mentioned when discussing the academic project of studying black people. Neal broadens the account of black scholars examining racialized existence by centering his work on the modern era and its initiator W. E. B Du Bois. Neal develops an ethnic reflective canon that documents the long history of black thinkers attempting to define their blackness and advance the conception of freedom. This book does an excellent job of capturing the genealogical structure of the struggle for freedom. Within the work, Neal denotes that all relevant figures in this tradition are freedom gazers. These gazers are spectators of a radically imagined future liberated from the oppressive systems that encumber the persecuted. Du Bois's approach to freedom gazing uses academic training to examine his blackness and inevitably to solve the "race problem." What Neal provides the reader is a road map of the intellectual work of black scholars. This road map details the common themes among black thinkers and how these themes relate to Du Bois. Neal's intricate network of philosophers uses their experience and their expertise to write about what is necessary for black people to obtain freedom. Neal composes a complex and remarkable catalog of black scholars that demonstrates the interconnectedness and progression of black thought on oppression and liberation.In the second chapter, Neal elucidates why Du Bois is chosen as the inaugurator of the modern era. As a formally educated black man, Du Bois questions his experience and what tethers him to oppression. Neal uses Du Bois as a focal point, not because Du Bois is the first black person to document their struggle with their racialized existence, but because he believes that Du Bois is the first scholar to analyze the black experience completely. The holistic nature of Du Bois's study of the existential conflict that race can manifest within its subjects allows Du Bois's analysis to be used as a tool to unify other works that discuss race and the struggle for freedom. Neal expresses how other scholars such as Frederick Douglass, Martin Delany, and Anna Julia Cooper all had work that takes up a similar task as Du Bois's but lacks the fullness of Du Bois's study. Here, Neal does not articulate clearly [End Page 87] how these figures are inadequate with respect to their work. It could be argued that each scholar named could be said to have accomplished a task similar to that of Du Bois. However, how these figures are studied throughout different disciplines gives the impression that their examination of race and freedom is much more focused on one specific field. This point speaks to how we interpret the work of these scholars and not to these scholars' work itself. Neal proceeds to describe Du Bois as a freedom gazer and explains how Du Bois's imagining of black persons as freed would allot a perceptual framework that motivates them to proclaim their right to mental and physical freedom. Further, Neal establishes that Du Bois's position as a freedom gazer allows him to expand the ethnic reflective canon. This canon includes Ida B. Wells, whose journalism on the lynching of black people during the Reconstruction era made headway on what social sciences could contribute to the struggle against injustice. Anna Julia Cooper is included in this canon; her radically imagined future was thought to be achieved through education. Wells and Cooper proceeded and directly influenced the work of Du Bois, creating a lineage of radical social thought. Neal maps his transition through the intellectual work of black scholars by using conceptions of peace, rebellion, revolution, and freedom as relational markers. The reader can identify the relationships among the varied work of freedom gazers despite the vast range of their spatiotemporal placement.In the third chapter, Neal examines the subjects Hubert Harrison, William H...

In this chapter, I will argue against the position of Carol Hay, who asserts that the oppressed have an obligation against oppression and that the bare minimum of this obligation is to resist internally. I will demonstrate that resisting internally leaves space for the oppressed to disrespect themselves. I use the work of insurrectionist ethics to capture what it means to respect oneself while resisting oppression. By demonstrating the differences between Hay’s theory of resistance and insurrectionists’ theory of resistance, we can determine how and why Hay’s theory allows the oppressed to disrespect themselves. The insurrectionist would claim that Hay’s view allows the oppressed to internally resist (acknowledging that they are oppressed) alone as a form of resistance. However, internal resistance alone is not enough for the insurrectionists, who believe that insurrection should result from every form of resistance. Internally resisting without plans of insurrection or external resistance is self-disrespecting to the oppressed. Hay’s account is grounded on the oppressed person being self-respecting. Therefore, if an oppressed person can disrespect themself while meeting the bare requirements of the duty to resist oppression, then we need to reconsider the bare minimum of the obligation to resist oppression.