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Gabriel Marcel's reflective method is animated by his extra-philosophical commitment to battle the ever-present threat of dehumanization in late Western modernity. Unfortunately, Marcel neglected to examine what is perhaps the most prevalent threat of dehumanization in Western modernity: antiblack racism. Without such an account, Marcel's reflective method is weakened because it cannot live up to its extra-philosophical commitment. Tunstall remedies this shortcoming in his eloquent new volume.
- Sales Rank: #3618992 in Books
- Brand: Brand: Fordham University Press
- Published on: 2013-03-01
- Original language: English
- Number of items: 1
- Dimensions: 6.30" h x .90" w x 9.10" l, .95 pounds
- Binding: Hardcover
- 176 pages
- Used Book in Good Condition
Review
" . . . well-researched, carefully written and cogently argued." -Michael Raposa, Lehigh University
"In this remarkable book, Tunstall gifts his reader with an insightful work of scholarship that integrates three distinct components: an extremely lucid account of Marcelian phenomenological metaphysics, an existentialist account of anti-black racism, and a powerful description of religious experience as seen through the lens of Africana philosophy and theology. The result is uniquely insightful work that offers a clear illumination of Marcel's work as well as its relevance for ongoing existentialist discourses on antiblack racism."-Terrance MacMullan, Eastern Washington University
About the Author
Dwayne A. Tunstall is Assistant Professor of Philosophy and African and African American Studies at Grand Valley State University and the author of Yes, But Not Quite: Encountering Josiah Royce's Ethico-Religious Insight (Fordham).
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0 of 0 people found the following review helpful.
Philosophical Metaphysics for Black Theological Ethics
By Theodore Walker Jr.
DWAYNE A. TUNSTALL, Doing Philosophy Personally: Thinking about Metaphysics, Theism, and Antiblack Racism. New York: Fordham University Press, 2013: 176 pages.
[Reviewed by Theodore Walker Jr. (5 December 2013), Perkins School of Theology, Southern Methodist University, Dallas, Texas 75275]
This book is Tunstall’s second contribution to the American Philosophy series. His first contribution was Yes, But Not Quite: Encountering Josiah Royce’s Ethico-Religious Insight (2009).
This second contribution outlines “a phenomenological metaphysical system” that attempts to makes sense of “certain ethico-religious values” (18). In particular, Tunstall values “a theism that is opposed to antiblack racism” (xi). This book was inspired by the work of three philosophers: Josiah Royce, Gabriel Marcel, and Lewis R. Gordon.
Unlike many philosophical metaphysicians, Tunstall recognizes that “every metaphysical system is necessarily the construction of a metaphysician who happens to be sensitive to certain features of our being-in-the-world and neglects other features of our being-in-the-world” (17). By extending Alain Lock’s view of philosophy, Tunstall conceives of metaphysical inquiry as “a systematic articulation of how metaphysicians comprehend their being-in-the-world” (17). Accordingly, Tunstall conceives that metaphysics is “less like a natural science (such as physics) and more like an artistic endeavor (such as storytelling)” (17).
Tunstall’s method of “reimagining” metaphysics “for the twenty-first century” (xi) includes synthesizing Gabriel Marcel’s religious existentialism and reflective method with Lewis R. Gordon’s Africana existentialism, Gordon’s “teleologically suspending philosophy,” and Gordon’s “existential phenomenological account of antiblack racism” (xi). Much of this book is appreciative description, criticism, and correction of Marcel’s work. Appreciation of Marcel’s emphasis upon “person” is indicated in Tunstall’s book title—“Doing Philosophy Personally.” Tunstall criticizes Marcel’s “religious existentialism” for “neglecting one of the most prominent forms of depersonalization in the twentieth century, antiblack racism” (80). Tunstall says: “As I studied Marcel’s reflective method, I noticed that Marcel had founded his philosophy on a commitment to combat racism in all its forms. Yet he had neglected to examine one of the most, if not the most, pernicious forms of racism existing in North America and Europe during his time, antiblack racism. This is an oversight that needs to be addressed for Marcel’s reflective method to be faithful to its own foundational commitments …” (xiii) Tunstall finds that supplementing Marcel with Gordon is “the most appropriate means of addressing Marcel’s neglect of antiblack racism” (xiii).
The problem of neglecting antiblack racism is solved by synthesizing Marcelian and Gordonian philosophies. However, in his concluding chapter, Tunstall finds that this synthesis is not adequate for solving an important theological and ethical problem. The problem is that Western theism presents a conception of God that, at best, fails to inspire ethical struggles against antiblack racism, and, at worst, supports antiblack racism by conceiving of God as the ultimate antiblack racist.
For the sake of solving this black theodicy problem, Tunstall turns to William R. Jones’s Is God a White Racist?: A Preamble to Black Theology (Boston: Beacon Press, 1998 second edition, originally 1973). Jones is a black religious humanist, a convert “from black Christian fundamentalism to black religious humanism” (1998 [c1973]: vii). Here Jones demonstrates that black theology’s commitment to human liberation is contradicted by its commitment to the traditional Western conception of omnipotence. Where by definition ‘omnipotence’ means God is unilaterally wholly determinative of all events, the facts of racially oppressive events require conceiving that God is a white racist! So defined, omnipotence contradicts omnibenevolence and black liberation ethics. As an alternative to embracing this contradictory definition of omnipotence, Jones prescribes redefining omnipotence to mean universal “codetermining power” (1998 [c1973]: 188). Accordingly, humans and God codetermine human events. And for human contributions to the codeterminative process, humans are ultimately responsible [“the functional ultimacy of wo/man” (Jones 1998 [c1973]: xxviii, 213)]. This “hybrid of humanism and theism” is called “humanocentric theism” (Jones 1998 [c1973]: 186). Thus, by interpreting Marcel’s philosophy and method in terms of Gordon’s philosophy and method, and then by appreciating Jones’s humanocentric theism, Tunstall is able to “make sense” of the idea of “a humanistic theism” that requires and inspires “battle against antiblack racism” (Tunstall 2013: xiii-xiv).
Jones’s redefinition of omnipotence enables progressing from to . This is major progress. Nevertheless, while appreciating Jones’s contribution to theological and ethical progress, Tunstall is also critical of Jones’s humanocentric theism.
Tunstall describes Jones’s humanocentric theism as a “means of sidestepping the traditional theodicy problem” that “seeks to suspend the theodicy issue, as traditionally understood” for the sake of moving on to questions about human liberation (2013: 119). Though Jones argues for a “redefinition” (1998 [c1973]: 192) of omnipotence; Tunstall accepts the traditional understanding. He describes humanocentric theism’s co-determinative deity as “not omnipotent” and “not able to work by himself, herself, or itself” (Tunstall 2013: 120) According to traditional Western metaphysics, entails by definition. Tunstall’s critical description agrees with the traditional definition of omnipotence.
The traditional/classical definition of omnipotence is said to be mistaken by Charles Hartshorne in Omnipotence and Other Theological Mistakes (1984). Hartshorne’s neoclassical correction resembles Jones’s redefinition. A correct definition of omnipotence is essential to formulating an adequate solution to the theodicy problem and to formulating an adequate account of human ethical responsibilities for liberation struggles.
For technical philosophers interested in appreciating, criticizing, and improving upon work on modern depersonalizing forces by Gabriel Marcel via constructive appeals to work on antiblack racism by Lewis R. Gordon and Josiah Royce (and others), Tunstall’s book is very compelling.
Moreover, aspiring scholars who have not yet studied these philosophers may find that Tunstall’s summary descriptions render this book intelligible to serious study. And for scholars interested in humanist contributions to advancing black liberation theology, Tunstall’s nine-page concluding attempt at “imagining an antiracist humanistic theism” (113) is very interesting. To be sure, some of us cannot resist seeing Tunstall’s 2013 deliberation on William R. Jones’s 1973 publication as marking its 40th anniversary.
In any event, anniversary marker or not, Tunstall’s book is another important contribution to an important scholarly series.
0 of 0 people found the following review helpful.
Doing Philosophy Personally
By Robin Friedman
Dwayne Tunstall, Associate Professor of Philosophy and African American Studies at Grand Valley State University, has taught me a great deal about the American idealist philosopher Josiah Royce, particularly in his first book, "Yes, But Not Quite: Encountering Josiah Royce's Ethico-Religious Insight" (2009). Tunstall's second book, "Doing Philosophy Personally: Thinking about Metaphysics, Theism, and Antiblack Racism" (2013) also is heavily influenced by Royce, but its main focus is on the 20th century French philosopher Gabriel Marcel and on the contemporary African American philosopher Lewis Gordon. Tunstall writes that he no longer finds Royce's ethico-religious insight, as developed in "Yes, but not Quite" adequate to the current environment in which we live due to its strong commitment to absolute idealism. Tunstall had recognized Royce's absolute idealism in the earlier study but had tried to modify and work around it. In "Doing Philosophy Personally" Tunstall takes a more phenomenological/existential approach which was foreshadowed in the earlier book's consideration of another French philosopher, Emanuel Levinas.
Tunstall's new book is short but broad in scope. He considers the nature of metaphysics, the metaphysics of Gabriel Marcel, and the thought of Gordon, which Tunstall believes is required to correct what he understands as Marcel's failure to address and to combat adequately the pervasiveness of anti-black racism. Each of these three components of the book include many insights and much learning. I did not find that the treatment of Gordon fit in well with the rest of the book.
The title "Doing Philosophy Personally" captures both the strength and weakness of this book. Tunstall considers and rejects the various prevailing forms of analytic metaphysics practiced in the United States which attempt to map the nature of an independent reality. He opts instead for a more personal, ethically conceived metaphysics which he says is “a systematic articulation of how metaphysicians comprehend their being-in-the- world”. Metaphysics, then, is less like a natural science (such as physics) and more like an artistic endeavor (such as storytelling). Accordingly, metaphysical systems, like philosophical systems in general,, ‘have the creative quality of framed intellectual landscapes, and confront us as significant panoramas of meaning, skillfully composed or happily discovered.” Metaphysics is not whimsical on this view because it articulates important human concerns, values, and positions which can be of use to other people, even when they may not fully agree with the metaphysics under consideration. Tunstall also understands metaphysical questions as developing from a Kantian perspective. Individuals may be viewed as objects in space subject to scientific and bureaucratic laws or as free, independent subjects. Metaphysics since at least Kant’s time has tried to reconcile these two seemingly inconsistent aspects of the human condition.
With his background in Royce, it is unsurprising that Tunstall became fascinated with Marcel. Marcel was heavily influenced by Royce and wrote one of the best commentaries on his thought. His thought retains a great deal of Royce without the objective idealist trappings. Tunstall explores Marcel’s metaphysics thoughtfully and well in the first half of his book. He examines Marcel’s understanding of the reflective nature of philosophy with its roots in Kant. He effectively combines Marcel with Gordon early in the book in a discussion of “transcending philosophy” , which recognizes that philosophical thinking serves extra-philosophical concerns, including, for Marcel, participating and understanding, as opposed to reifying, Being. Tunstall sees Marcel as drawing a distinction, shared by Royce and other thinkers, between a descriptive and an appreciative approach to being. The former is the way of science and objectification while the latter is the way to ethical life and to recognizing its mystery and holiness.
Marcel did not develop, and in fact distrusted, a political philosophy, but he did say that it was a fundamental role of the philosopher to “condemn absolutely every kind of racism”. Marcel briefly discussed and condemned the Holocaust in his writings, but he said little about antiblack racism. Tunstall argues that Marcel’s failure to discuss antiblack racism is a serious deficiency in his philosophy. In the second half of his book, Tunstall explores the long history of antiblack racism in Europe, America, and their colonies. Much of his discussion is empirical and historical more than philosophical. Tunstall draws heavily on Africana practitioners of phenomenology, particularly Gordon. He argues that Gordon’s phenomenology reflects the experience of being Afriana and dehumanized and objectified in American and European culture. Tunstall believes that Marcel showed a Euro-centric bias and that his phenomenology was deficient in its failure to address the prevalence of antiblack racism. He mentions in passing discrimination against other groups, such as women and gay people, as well.
I learned about Gordon and Africana phenomenology from the book, but I am not sure how what I learned folds into a critique of Marcel. Marcel disclaimed political philosophy and condemned racism unqualifiedly. Tunstall's account shows the character and continued prevalence of racism in the attitudes of many people, but I am left unconvinced that this problem contaminates Marcel’s thought. Towards the end of the book, Tunstall apparently comes full circle as he uses the prevalence of antiblack racism to reject the concept of a transcendent God and to opt instead for a form of humanism and self-help. This conclusion appears to negate the fundamental ethico-religious insight with which Tunstall began and which he found in thinkers including Marcel and Royce.
I suggest that with the commitment towards “Doing Philosophy Personally” Tunstall gave up too much too soon on Royce and on Marcel as well. The goal in my mind would be to accept something of the universality and ability to see all sides, including contradictory sides, of a question and to find value in them without succumbing either to philosophical absolutism or to an exclusively personal concept of philosophizing. Tunstall’s book left me with the thought that neither Gordon’s nor Marcel’s highly personal approaches to philosophy were adequate for this task. In Tunstall’s study they appeared to me, if Gordon’s phenomenological strictures are indeed contrary to those of Marcel, as a war of competing intuitions. The process of thinking philosophically never comes to a final stop.
I learned a great deal from Tunstall’s book. I know the author personally. In addition, the publisher, Fordham University Press, very kindly sent me a copy of this book to review.
Robin Friedman
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