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"Teshale Tibebu"
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Hegel and the Third World
Hegel, more than any other modern Western philosopher, produced the most systematic case for the superiority of Western white Protestant bourgeois modernity. He established a racially structured ladder of gradation of the peoples of the world, putting Germanic people at the top of the racial pyramid, people of Asia in the middle, and Africans and indigenous peoples of the Americas and Pacific Islands at the bottom. In Hegel and the Third World, Tibebu guides the reader through Hegel’s presentation on universalism and argues that such a classification flows in part from Hegel’s philosophy of the development of human consciousness. Hegel classified Africans as people arrested at the lowest and most immediate stage of consciousness, that of the senses; Asians as people with divided consciousness, that of the understanding; and Europeans as people of reason. Tibebu demonstrates that Hegel’s views were not his alone but reflected the fundamental beliefs of other major figures of Western thought at the time.
eBook
Ethiopia: The \Anomaly\ and \Paradox\ of Africa
Ethiopia is one of a very few ancient African civilizations to survive relatively intact to modern times, but Western scholarship has long sought to de-Africanize Ethiopia. This Western historical conceit is examined.
Journal Article
The Struggle for Recognition
Hegel first mentions the germ of what became his famous theory of the struggle for recognition and the ensuing dialectic of lordship and bondage (or mastery and servitude) in an untitled manuscript written in 1802–1803. It was published posthumously asSystem of Ethical Life.There Hegel writes that in the “recognition of life or in the thinking of the other as absolute concept, the other [person] exists as a free being, as the possibility of being the opposite of himself with respect to some characteristic. Thus, in this freedom there is just as easily posited the possibility of nonrecognition
Book Chapter
The Hegel Controversy
THE SEMINAL COMMENTARIES ON, reflections on, and critiques of Hegel are by no means exhaustive, yet they provide a glimpse of how Hegel was both appropriated and rejected during his time and afterward by different philosophical strands.
There is a voluminous literature on Hegel that one simply cannot exhaust. It seems that Hegel is getting more attention as time goes by. As Songsuk Susan Hahn puts it in Contradiction in Motion: Hegel’s Organic Concept of Life and Value, “I feel privileged to have been born into a time that is witnessing an explosion of interest in Hegel. The wave of
Book Chapter
The Greco-Germanic World
WE SAW IN THE PREVIOUS CHAPTERS the structure of knowledge that undergirds Hegel’s Eurocentrism as regards the Third World. This chapter addresses the Greco-Germanic Geist and the claim of its essential difference from and absolute superiority over the Third World. It is this claim that is at the core of Hegel’s Eurocentrism. In a speech delivered September 29, 1809, at the Nuremberg Gymnasium, the thirty-nine-year-old rector comments regarding Western antiquity: “The works of the ancients contain the most noble food in the most noble form: golden apples in silver bowls. They are incomparably richer than all the works of the
Book Chapter
Introduction
IN THIS WORK, I aim to provide a contribution to the critique of Eurocentrism, with focus on the understanding of world history. I immerse myself deeply in the foundational structure of this Eurocentric knowledge production: Georg Wilhelm Friedrich Hegel’s (1770–1831) philosophy of world history. I intend to show that this philosophy of world history is based on racist philosophical anthropology.
In my bookHegel and Anti-Semitism(Tibebu 2008), I discuss Hegel’s views on Judaism and the Jews. I show his ascription of the inferiority of Jews by embracing the age-old Christian theological anti-Judaism. Moreover, Hegel, like many of his
Book Chapter