Abstract
The paper discusses the criticism performed by African decolonization regarding European anthropological dualism that serves as basis to the constitution of the philosophical-sociological-anthropological discourse of Western modernity-modernization, which implies (a) in the split, separation, autonomy, independence, endogeny, self-referentiality, self-subsistence, self-sufficiency and superposition of Europe in relation over all others of Europe, correlatively to (b) the legitimation of Europe, by means of rationalization, as effective present, substantive actuality and orientation to the future, the only paradigmatic-normative instance which is capable of ground, legitimize and implement the non-ethnocentric and non-egocentric universalism and with condition to generate criticism, reflexivity, mobility and emancipation, contrarily to all others of modernity who, as undifferentiated soup and absolute generalization demarcated by a mythic condition, are conceived as pre-modern and anti-modern perspective and, in this sense, as anthropological past, unable to generate criticism, reflexivity, mobility and transformation along the time, being charaterized for dogmatism-fundamentalism and contextualism-particularism. African decolonization, by means of the triad eurocentrism-colonialism-racism as fascism, will deconstruct the anthropological dualism, the historical-sociologica blindness and the normative-philosophical romanticization of Western rationalism and, from the voice-praxis of the minorized-colonized subjects constructed by Europe in terms of structural racism, will furnish a new perspective of a non-ethnocentric and non-egocentric universalism which can be generated and sustained only as decolonization, that is, as overcoming of the anthropological dualism and of the consequent political-moral dualism that, as structural racism, have streamlined the asymmetric relationship of Europe to non-European peoples in terms of usurpation, instrumentalization, construction of political-cultural minorities and, as the crowning point of all these, realization of etnocides-genocides against Black and Indigenous peoples.
Highlights
Western modernitymodernization, which implies (a) in the split, separation, autonomy, independence, endogeny, selfreferentiality, selfsubsistence, selfsufficiency and superposition of Europe in relation over all others of Europe, correlatively to (b) the legitimation of Europe, by means of rationalization, as effective present, substantive actuality and orientation to the future, the only paradigmaticnormative instance which is capable of ground, legitimize and implement the nonethnocentric and nonegocentric universalism and with condition to generate criticism, reflexivity, mobility and emancipation, contrarily to all others of modernity who, as undifferentiated soup and absolute generalization demarcated by a mythic condition, are conceived as premodern and antimodern perspective and, in this sense, as anthropological past, unable to generate criticism, reflexivity, mobility and transformation along the time, being charaterized for dogmatismfundamentalism
By means of the triad eurocentrismcolonialismracism as fascism, will deconstruct the anthropological dualism, the historicalsociologica blindness and the normativephilosophical romanticization of Western rationalism and, from the voicepraxis of the minorizedcolonized subjects constructed by Europe in terms of structural racism, will furnish a new perspective of a nonethnocentric and nonegocentric universalism which can be generated and sustained only as decolonization, that is, as overcoming of the anthropological dualism and of the consequent politicalmoral dualism that, as structural racism, have streamlined the asymmetric relationship of Europe to nonEuropean peoples in terms of usurpation, instrumentalization, construction of politicalcultural minorities and, as the crowning point of all these, realization of etnocidesgenocides against Black and KEYWORDS: European Modernity; Other of Dualism; EurocentrismColonialismRacism; Criticism of
Nosso foco de cr tica diz respeito à utilização, por estes autores (e de um modo mais geral, por parte da filosofia europeia uniformemente), de um dualismo antropológico enquanto eixo estruturante seja de sua compreensão da especificidade da Europa em relação a todos os outros da Europa, seja da fundação de uma noção de universalismo epistemológico moral póstradicional que serviria tanto para a cr tica da modernidade desde si mesma e por si mesma quanto para o enquadramento de todos os outros da modernidade por parte da própria modernidade
Summary
Western modernitymodernization, which implies (a) in the split, separation, autonomy, independence, endogeny, selfreferentiality, selfsubsistence, selfsufficiency and superposition of Europe in relation over all others of Europe, correlatively to (b) the legitimation of Europe, by means of rationalization, as effective present, substantive actuality and orientation to the future, the only paradigmaticnormative instance which is capable of ground, legitimize and implement the nonethnocentric and nonegocentric universalism and with condition to generate criticism, reflexivity, mobility and emancipation, contrarily to all others of modernity who, as undifferentiated soup and absolute generalization demarcated by a mythic condition, are conceived as premodern and antimodern perspective and, in this sense, as anthropological past, unable to generate criticism, reflexivity, mobility and transformation along the time, being charaterized for dogmatismfundamentalism.
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