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The Black Philosophy

The Black Philosophy

The Black Philosophy refers to works and theories of African descent theorists and other people whose models deal with the issues of the African diaspora. Williams R. Jones and Roy D. Morrison offer philosophical accounts and arguments regarding the ‘Legitimacy and Necessity of Black Philosophy’ and ‘Black Philosophy as an instrument for Cultural and Religious Liberation’, respectively. Both scholars seek to enable people to understand the concept of Black Philosophy and argue against white philosophy along with its influence in dominating universal philosophies.

William R. Jones Philosophical Context

William R. Jones’ writings on religious philosophies focus on describing non-Christian religious norms, especially the Black religious humanism and liberation theology. The account of ‘The Legitimacy and Necessity of Black Philosophy’ tries to disprove four claims that Jones used in the case against Black Philosophy. The first criticism claims that ethnic groups are not legitimate philosophical quantifiers (Jones, 1977). In the modern world, this would be argued as an anti-essentialist advantage where a person would perceive that being part of a certain social construct or race would not have an influential ethnic or biological willpower over the type of viewpoint produced by people racialized as ‘Black.’ Another critique argues against the Black Philosophy perspective that cultural philosophies are self-disproving because they eventually end (Jones, 1977). Thirdly, the article criticizes essentialism change where Black Philosophy complicates the ontological and sociological aspects. The last criticism argues that black philosophy does not exist; therefore, it is illegitimate.

In Jones’ essay, he fundamentally concentrates on the legitimation procedure, where he demonstrates there is Black Philosophy. Also, he claims that Black individuals have a right to claim the work, writings, and philosophies examined under the standards of Black Philosophy, which conforms to the principles that have established and sanctified theories as a discipline. The scholar’s claim and presentation style is conventional and orthodox. To comprehend the idea behind ‘The Legitimacy and Necessity of Black Philosophy,’ it is essential to look into Jones’ defense of Black Philosophy (Jones, 1977). For instance, in the 1970s, he viewed a developing approach to ethnic disciplines and saw the Black Philosophy as distinct from the white theories that developed the professional philosophical disciplines. In his perspective, Black Philosophy originated from his understanding of self-conscious issues regarding the characteristics demonstrated to cultural, religious, and racial categories and further to create history, theories, and agenda as techniques for numerous disciplines.

As such, the scholar argues against the current segregation understanding of the white culture, which sees minute value in preserving the cultural heritage of the Blacks as well as the Blacks’ viewpoints in a field centrally dedicated to white superiority and experience. He strongly implies that whites are incapable of recognizing the Black experience as a philosophical concern in any aspect (Jones, 1977). For example, in his writing ‘Crisis in Philosophy.’ the professor argues that ‘the cancer of racism that infects American life and history has etched its mark on the discipline of philosophy’ (Jones, 1977). Unlike the popular debates about racism and African philosophy, arguments concentrate on cultivating racial broad-mindedness and black acceptance among whites. Jones comprehends that the issue of racism is not just about resisting American Philosophy but a matter of accepting all people inclusively. In his viewpoint, racism manifestation reflects an extension of the cultural personality of anti-Blackness and the forces that will enforce and communicate white supremacy firmly held opinions in Black inferiority.

Following Jones’ points of view, the Black Philosophy discipline is an impression against Black attitudes in America that had no pith or worth in being of African origin or thinking from a black viewpoint. What’s more, Jones clarifies the disciplinary issues that arise out of the sociological and authentic encounters of anti-Black discrimination as an element of the prevalent ontological chain of oppression (Jones, 1977). He contends that it is not by chance that the prejudice that created isolation to maintain nearness between the alleged unrivaled whites and inferior Blacks ventured into poor treatment and comprehension of Black Philosophy as a racial belief system.

As per the scholar, philosophy can be seen to mirror a structure of mistreatment and, in this way, assume a key role in racial legitimation and political enslavement against Black people. Carefully, Jones does not wage criticism with respect to the irregularities of qualities, morals, or regulating proclamations of the white philosophical standards. He builds and articulates an evaluation of how the field of reasoning, claiming to be a general comprehension of the experience of individuals, is white understanding and its anti-Black trick covered as data and sensible strategy (Jones, 1977). Jones’s comprehension and production of the Black Philosophy required the advancement of a halfway particular worldview for the investigation into the authenticity that defies Black individuals. It is basic to appreciate what Jones implies by the term ‘authenticity’ since it depicts why even the present Black encounters are distinguished as raw materials to be investigated and converted into hypotheses by utilization of white methods of reasoning.

Roy D. Morrison’s Philosophical Context

The ‘Black Philosophy of Culture and Religion’ by Roy D. Morrison critically investigates the casualty in white racism and its origin, which undergirds people’s thoughts. The philosophy seeks to pursue cultural liberation (RD II, 1976). Morrison attempts to describe the meaning of Black Philosophy and then claims that the theory is an essential instrument in the difficulties of black people for cultural and religious freedom.

Morrison argues that Black Philosophy bases the moral endeavor by hypothesizing a component of moral humanism as a general in its base transcendentalism. No measure of devotion or strict action is required for this hypothesis. Likewise, the hypotheses of moral humanism, as imagined here, involve the choice to give all-inclusive power over identity (RD II, 1976). Furthermore, only a piece of the moral undertaking has been implemented when the scholarly strategies, classes, and worth decisions have been depicted on a theoretical, scholarly plane (RD II, 1976). The delegated capacity or job of morals is to make radical, supported changes in the ordinary state of man and, in this manner, to upgrade personal satisfaction in the human network.

In addition, Blacks’ way of thinking conducts a basic investigation into causality for all cases just as an investigation into the essential proposes of religion and the extraordinary sciences. The division of morals brings this quest for causes and hypotheses into an exceptional center (RD II, 1976). After innumerable supplications, lessons, and years of philosophical reproduction, the scholar questions, ‘Why has white prejudice formed into a religion and a social direction framework in its own right, matching the force and the loyalty of protected majority rules system and of the Judeo-Christian custom?’ (RD II, 1976). This request proposes that the religions of the West have been parochial reactions partly, however unmistakably formed by the different psychological and scholarly needs of a specific social substance that experienced difficulty in history.

More so, this de-romanticized perspective on the actual capacities and the real events for the ascent of religions gives some clarification with respect to another significant reason for the Black man’s situation. To be specific, the unavoidable conviction that religious philosophy and morals have no obligation to start humanistic, exact change for anybody outside their innate racial limits (RD II, 1976). Along these lines, Black philosophy pursues freedom by entering the constructions of misunderstood causality behind the curiosity of prejudice.

Moreover, in his common and strict reasoning, Western man has shown certain flawed methodological propensities from Plato to the current time. These include, first, the propensity to plan and propagate non-experimental answers for exact issues. Second, the inclination to offer subjectivity supremacy over objectivity (RD II, 1976). Third, the inclination to disregard target trustworthiness on the off chance that it meddles with a favored translation of the real world. Fourth, the inclination to give theoretical, secretive substance power over the basic system (RD II, 1976). Fifth, the propensity to rehearse tribalism and to legitimize it with transcendentalism and “religious philosophy”, adding here the idea of racial prevalence or uniqueness through “god’s” decision. Lastly, the inclination to romanticize the mysterious, the grievous, and the impersonal parts of the human circumstance.

The two black philosophers and theologians’ arguments are notable in liberation theology. In that, black liberation needs to be a standard that biblical beliefs and Christian norms are arbitrated. Indeed, black theology should not be based on previous construction since this is as much a revolution among black scholars. Therefore, the works of the philosophers remind readers that there exists an incompatibility between Black Philosophy and the universal field of philosophy, which legitimizes white racism.


Jones, W. R. (1977). The Legitimacy and Necessity of Black Philosophy: Some Preliminary Considerations in Philosophy and the Black Experience. In Philosophical (The) Forum Boston, Mass (Vol. 9, No. 2-3, pp. 149-160).

RD II, M. O. R. R. I. S. O. N. (1976). Black Philosophy: An Instrument for Cultural and Religious Liberation La philosophie noire: un instrument pour la libération culturelle et religieuse. Journal (The) of Religious Thought33(1), 11-24.


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The Black Philosophy

The instructions are in the photo below no plagiarism please or outside sources only the articles can be used as sources.

Basically you need to compare the two philosophers Willam R. jones and Roy D. Morrison. Talk about the

The Black Philosophy

The Black Philosophy

historical context between the two. Breakdown there philosophies like there 5 key points. Two pages on one philosopher and another two pages on the other.

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