Africana Philosophy - Essay Sample

Africana philosophy entails exploring modern-day debates and pre-Socratic African philosophy that focuses on post-colonial writing in the Americas and Africa alongside other aspects such as black resistance to oppression. Africana philosophy also entails the definition of blackness in our modern world alongside black existentialism in the US. The subject can be defined as a species of African thought that comprises of multiple theoretical questions originating from critical engagements of both hybrids, creolized, and mixed worldwide cultures to that of the African culture. The topic explains why people of the African continent had to consider themselves Africans due to how identity was imposed unto them through colonization and conquest in the current world. Africana philosophy describes questions uniquely set and raised by the diaspora of "Africans," hence the term "Africana." The paper focuses on the arguments of Anna Julia Cooper to the philosophical dimensions of this topic.

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In "Has America a Race Problem," Cooper makes several arguments, outlining themes such as racism, multiculturalism, racial diversity, the importance of freedom and liberty for everyone, even the Negros (Cooper et al. 121). She argued that it is much easier to achieve progressive peace via modest differences and conflicts. Through this, she explained how the differences in a race should not be incorporated while seeking peace. Additionally, she argued that eternal harmony could be achieved in every part of God's universe through the unvarying output of the equilibrium gotten from the opposing forces.

Her statement means that the analysis of racial conflicts should be kept at the forefront. She was not considerate of the obliteration resulting from racial differences; instead, she had a broader perspective of the achievable progress when each race embraces each other differences. It was the only thing that could result in change. She also endorsed racial diversity and multiculturalism as crucial aspects that could lead to progress (Cooper et al. 121). Her response concerning admixture or even interactions among races was entirely unexpected. Just like Crummell, she portrayed how her opinion about every race contributing to the development and progress of all humans was affirmative.

Cooper addressed the centrality of philosophical anthropology in the fight against racism by advocating for the importance of equality. She understood that if one race continued to have supremacy over the others, only minimal progress could be achieved. Cooper referred to other figures such as Du Bois in her claims concerning racial diversity and multiculturalism. Her claims could be traced back to 1784, based on the works of Johann Gottfried Von Herder (Cooper et al. 121). The latter wrote about his rejection of division of humanity per race; instead, he acknowledged that a division to people is more advantageous and appropriate.

According to Cooper, everyone has a vital contribution to establishing civilization. The type of contribution to be made was unique from what another person could offer. She opposed the prevailing ideas about race and civilization by asserting that the Negro is not an animal; instead, he is a man. Per Herders' views, the negro should not be murdered, oppressed, nor should anyone steal from them. His ideas about the negro integrated with coopers', just like any other person, the negro was and remained human. The great insight behind this argument is that the Negro race has never granted civilization the intended spiritual message. It means that each race possesses and controls the type of badge, message, and exponent to contribute to the unity, peace, and harmony of the nations (Cooper et al. 121). However, Cooper claims that every race is capable of determining how to deliver their messages.

While she enforces that the Negros message must be delivered through conflict and contact, she does not mention the option of racial domination or brutal repression. She identifies that both race domination and prejudice result in death and immobility. She implicitly rejects amalgamation or complete assimilation of one race into another. It is a theme that was upheld by Du Bois (Cooper et al. 121). She continuously argues that racial differences result in encouraging races to improve and sharpen each other through conflict, equilibrium, harmony, not through a hierarchy, domination, and assimilation. Besides, she viewed God as another centrality of philosophical anthropology. The significance of God in her philosophy of history is based on how He relates to progress and conflict. She describes how God partakes in the conflicts of history and how He cares for the evolution of civilization since His delight rests upon eternal progress.

Cooper demonstrated the importance of liberation and freedom using visions of cultural development and organic metaphors to explore liberalism, universal brotherhood, racial uplift, cosmopolitanism, and the Negro problem. Cooper's text enables the reader to draw a philosophical antagonist. The latter is a solitary figure possessing intellectual eye, harrowed brow, and pallid cheek. It draws skepticism, speculative unbelief, agnosticism, positivism obtained from the comparison of working, struggling, and believing humanity that relies on unscientific faith (Cooper et al. 121). It enables everyone to exercise free will, think, and toil their ambitions, anxieties, and aspirations. It is what freedom entails.

The importance of freedom is enabling one to engage in more than dilettante or amateur speculation. It allows one to engage and make life decisions as an individual, not just a spectator. Through freedom, everyone can finance, lead, and live what they aspire and believe. Based on the past racial debates taken by Cooper, she argued that freedom applied to the moment a person's actions followed their beliefs (Cooper et al. 121). She described that liberty could be achieved through adhering to one's beliefs. She commented that the Negro race and culture would have a brighter destiny when their actions could be attributed to their beliefs, not relying on others.

Cooper described that the aspect of freedom and liberation relied on their beliefs; hence they could not afford to waste time while discussing matters such as the Negro problem; it would have already been settled. She believed that everyone had an opportunity to seek their freedom and be liberated. Cooper never limited her imaginations; she believed that God had created one blood for every race and nation on the face of the earth. Through her belief in God, she acts as the perfect example to portray freedom, liberated from scientific ideas.

Being able to treat truth portrays freedom, and liberation. Their importance is addressing equality, cosmopolitan idea, and liberal aspects without fear (Cooper et al. 121). She asks thinkers and philosophers to observe consistency while expressing and applying for their beliefs affecting the broad population. She describes this by urging them to avoid misleading others by devising their 'lines of latitude' that neither represents essential matters such as character lines, race lines, and intelligence lines. Thus, it is vital to acknowledge that freedom and liberation are dependent on one's beliefs.

Work Cited

Cooper, Anna Julia, Charles Lemert, and Esme Bhan. "Has America a Race Problem? If So, How Can It Best Be Solved?." (2000): 121.