Rewriting the flesh of the world for the new human: Merleau‐Ponty, Fanon, and Wynter on the ethics of futurity.

This article reads Maurice Merleau‐Ponty's ontology of the "flesh of the world" alongside the ontology that seems to undergird Frantz Fanon's sociodiagnostics as well as his theory of sociogeny. It argues that reading Fanonian sociogeny in terms of the ambiguity and intercorporeality of the flesh of...

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Publicado en:Southern Journal of Philosophy Vol. 62; no. 1; pp. 65 - 79
Autor principal: Faust, J. Reese
Formato: Artículo
Publicado: Wiley-Blackwell Mar2024
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Acceso en línea:Ver este registro en EBSCOhost
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        atl: Rewriting the flesh of the world for the new human: Merleau‐Ponty, Fanon, and Wynter on the ethics of futurity.
      aug:
        au: Faust, J. Reese
        affil: Department of Philosophy, Howard University, Washington District of Columbia, , USA
      su:
        Fanon, Frantz, 1925-1961
        Merleau-Ponty, Maurice, 1908-1961
        Praxis (Process)
        Humanism
        Nationalism
        Ethics
        Human beings
        Archipelagoes
      sug:
        subj:
          Fanon, Frantz, 1925-1961
          Merleau-Ponty, Maurice, 1908-1961
          Praxis (Process)
          Humanism
          Nationalism
          Ethics
          Human beings
          Archipelagoes
      ab: This article reads Maurice Merleau‐Ponty's ontology of the "flesh of the world" alongside the ontology that seems to undergird Frantz Fanon's sociodiagnostics as well as his theory of sociogeny. It argues that reading Fanonian sociogeny in terms of the ambiguity and intercorporeality of the flesh of the world renders the ethical and political imperatives of Fanon's decolonial project all the more pressing, since the "new human" is prefigured—if not totally determined—in the national consciousness obtained by "les damnés" through the decolonization process. It then examines how Sylvia Wynter's Fanonian call to (re)fashion the future of humanness through (re)conceptualizing "being human as praxis," also seems to rely on this ontology of the flesh of the world. Bringing these arguments together, the article suggests that the conceptual content of the new human can be found in the liberation struggles of les damnés across what Wynter calls the "poverty archipelagos" wrought by colonial humanism. Hence, the "new skin" for which Fanon calls is fashioned through forming international solidarity with les damnés, with the conceptual content of the new humanism emerging sociogenically—and autopoetically—from those struggles themselves.
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