By Caroline Rooney
This ebook marks a massive contribution to colonial and postcolonial reports in its explanation of the African discourse of recognition and its far-reaching analyses of a literature of animism. it is going to be of serious curiosity to students in lots of fields together with literary and significant idea, philosophy, anthropology, politics and psychoanalysis.
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Additional resources for African Literature, Animism and Politics (Routledge Research in Postcolonial Literatures, 4)
That is, in the light of contemporary physics and biology, the thought of the second enlightenment emerges more as a secularisation of religion than as an endorsement of science. A number of scientists who have worked in the area of quantum physics have affirmed that non-Western philosophies of spirit and spirits accord more closely with their discoveries than does traditional Western thought, where more attention has been paid to Eastern philosophies than African ones. The third enlightenment is under way?
Who then, ‘we’? For a start, Hegel, Derrida, and, probably, Lacan. ’17 Who else besides Hegel, Derrida, Lacan? Others who have dwelt on Antigone/Antigone include: Heidegger, Kierkegaarde, Goethe; Hölderlin; Anouilh; Giradoux; Brecht; Virginia Woolf; George Steiner; Athol Fugard, Ntshona and Kani; Slavoj Žižek. And what of Freud? Lacan says 38 Clandestine Antigones and the pre-post-colonial this: ‘And if he (Freud) himself didn’t expressly discuss Antigone as tragedy, that doesn’t mean to say it cannot be done at this crossroads’ (p.
Derrida goes on to write: ‘Who would say that the phantasm of the IC has not succeeded? Two thousand years at least, of Europe … of all that could be called the imperialism or colonialisms or neocolonialisms of the IC’ (p. 224). Would this amount to a history of the dissociation of the father-as-knowledge from worldly immediacy, so that, potential actual fathers aside, any question of a paternal body here would be a question of what originates as a spectre? While Glas also importantly engages with what it is to assume or erase analogies between Holy and earthly families, this will not be pursued directly here, except to note: ‘To found or to destroy religion (the family production) always comes down to wanting to reduce fetishism’ (p.