Of Our Spiritual Strivings - Dubois by Jessica Lee on Prezi
Of Our Spiritual Strivings WEB Dubois Analysis Essay
Dubois Of our Spirtual Strivings ;
After the Egyptian and Indian, the Greek and Roman, the Teuton and Mongolian, the Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American world,-a world which yields him no true self-consciousness, but only lets him see himself through the revelation of the other world. It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity. One ever feels this two-ness,—an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder. (Du Bois , 8).
His approach suggests that the spread of the axial age to cultures not originally associated with the axial age meant there were encounters between cultures that often took the form of Hegel’s life-and-death struggle. The creation of the Atlantic world at the onset of what Jaspers called the age of science and technology was the beginning of many such confrontations between figurative and literal masters and slaves, both in the course of the slave trade and in the settler societies on its receiving end. Du Bois’s account of double-consciousness renders the notion that such encounters between the axial and the nonaxial world simply spread already existing values with deep roots in the Eurasian landmass very questionable. His work reminds us that to think about big questions of cultural and social change today, it is important to unpack abstractions and understand processes in terms of social interactions. Only in this way can we account for what Zamir (, 115) calls “the negativity of historical experience.”
Du Bois Of Our Spiritual Strivings Thesis - Thesis Concent
The axial age debate has put big questions of social and cultural change back on the agenda of sociology. This paper takes this development as an occasion to reflect on how social thought works with (and against) nineteenth-century intellectual traditions in its efforts to understand history on a macro scale. Karl Jaspers, who initially formulated the axial age thesis in The Origin and Goal of History, revised the Hegelian account of world history by broadening the scope of the narrative to encompass all civilizations participating in the events of the first millennium BCE that saw the rise of major philosophical and religious traditions. However, his account, like the earlier philosophical accounts he seeks to improve upon, privileges cognitive developments over material practices and social interactions, and as such offers little to those seeking to make sense of how cultural patterns interact with others and spread. Here another social theorist engaging with Hegel, W. E. B. Du Bois, provides a helpful contrast. His account of the development of double-consciousness in “Of Our Spiritual Strivings,” the opening chapter of The Souls of Black Folk, helps us to understand experiences of encounter and the perduring historical effects they may have. Du Bois’ relational theory reminds us of the importance of unpacking abstractions and understanding processes in terms of social interactions.
Life of a Slave Girl in providing your response.
7. What is the difference between where Black subjectivity is during W.E.B. Du Bois and Booker T. Washington’s ideological debate versus
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