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First published in 1995, I Am Because We Are has been recognized as a major, canon-defining anthology and adopted as a text in a wide variety of college and university courses. Bringing together writings by prominent Black thinkers from Africa, the Caribbean, and North America, Fred Lee Hord and Jonathan Scott Lee made the case for a tradition of “relational humanism” distinct from the philosophical preoccupations of the West.

Over the past twenty years, however, new scholarly research has uncovered other contributions to the discipline now generally known as “Africana philosophy” that were not included in the original volume. In this revised and expanded edition, Hord and Lee build on the strengths of the earlier anthology while enriching the selection of readings to bring the text into the twenty-first century. In a new introduction, the editors reflect on the key arguments of the book's central thesis, refining them in light of more recent philosophical discourse. This edition includes important new readings by Kwame Gyekye, Oyeronke Oy ewumi­, Paget Henry, Sylvia Wynter, Toni Morrison, Charles Mills, and Tommy Curry, as well as extensive suggestions for further reading.

Since its publication in 1981, this book has established itself as the major new interpretation of the historical concept of Ibn Khaldûn, the great figure of Arab-Islamic letters and of historical thought overall--a figure generally thought to be on a par with Thucydides, Vico, Herder and others of similar stature.

The author has eschewed the ahistorical interpretations to which Ibn Khaldûn has normally been subjected, both by authors who have sought unduly to modernise his thought, and by those who sought to freeze it in stereotypical models of Islamic philosophy.

Ibn Khaldûn is not only a true historical source of his time; he is also taken as the unchallenged sociological and cultural interpreter of medieval North Africa and much of medieval and modern Arab-Islamic culture as well. The validity of his discourse is considered to be so universal as to confer upon his ideas the status of progenitor--or, at least, anticipator--of a great variety of modern ideas.

The twentieth century ushered in significant progress, as philosophers, scientists, artists, and poets across the world improved the way we lived. Yet the last century also brought increased levels of war, tyranny, and genocide, and people lost faith in values. Now, thinkers and leaders are reconstructing theories of value and creating institutions to embody them. In this thought-provoking, broad-sweeping course, you will learn how philosophy, art, literature, and history shaped the past century and continue to impact our world today.

Two essential works by Heidegger on the nature of identity 

A new edition of this classic work on the idea of difference.

In this foundational work in contemporary political theory, William Connolly makes a distinctive contribution to our understanding of the relationship between personal identity and democratic politics, particularly in the domains of religion, ethics, sexuality, and ethnicity. Every identity, Connolly argues, whether individual or social, presents us with a fundamental and troubling paradox: an identity establishes itself in relation to a set of differences, and it operates under powerful pressures to fix, regulate, or exclude some of these differences as otherness. The dignity of a people or political regime, and the quality of democratic culture, depends on the acknowledgment and ethos cultivated in response to these pressures.

A powerful argument that the failure of ideology has created political disconnection and apathy

Political institutions increasingly fail to provide representations where citizens can recognize, identify, and imagine themselves as part of the institutions’ democratic project. Robin Truth Goodman argues that this disconnection is because ideology itself has gotten interrupted. Reversing Louis Althusser’s famous formulation of ideology as “calling” to citizens who, in response, turn toward the call, she argues that citizens now believe that ideology has turned away from them and stopped calling, endangering the most basic processes of modern democracies.

Deconstructing the widespread failure of democratic institutions to connect with individuals, Goodman examines recent works by authors such as Claire Vaye Watkins, Colson Whitehead, Ling Ma, Han Kang, and Ruth Ozeki that interrogate subjective agency within three different sites of social struggle: eco-catastrophe, pandemic, and food insecurity. She shows the themes that emerge from the novels reflecting and extending how the privatization and technologization of political decision-making have effectively cut off politicians and political institutions from the people they are supposed to serve.

Basing her study in the political philosophy of Judith Butler, Hannah Arendt, Julia Kristeva, and other prominent feminists, Goodman draws parallels with gender theory and argues that precarity in democratic societies has prevented citizens from finding points of engagement within politics. Diagnosing this widespread inability to translate private struggles into collective responses, Ideology, Interrupted is a powerful and inspiring call for new forms of societal bonds and political engagement to rejuvenate our democratic systems.

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Born in 1947, Ifáyẹmí Ọ̀ṣúndàgbonù Ẹlẹ́buìbọn descends from a long line of Yorùbá healers, philosophers, and priests. A fervent disciple of Ifá from age four, Ẹlẹ́buìbọn grew to become both a living moral exemplar and an internationally recognized face of his religion. The first scholarly work to connect the biography of a devout Ifá practitioner to broader intellectual conversations around pluriversalism and Indigenous knowledge systems, Ifá Priestcraft analyzes the complexities of Yorùbá philosophy and religion and their lasting cultural impact in Nigeria and throughout the diaspora. Toyin Falola, a world-renowned scholar of African studies, employs a phenomenological approach that recognizes and solidifies the voice of the “guru” as an organic and authentic source of knowledge. The result is a wholly original and uniquely interdisciplinary study of Yorùbá spirituality and an extraordinary contribution to the field of ancestral studies.

A new vision of imagination as a shared force across species, systems, and matter

Imaginatelligence addresses the contemporary “crisis” in imagination by advancing a nonanthropocentric, posthumanist account of this vital function. Rather than treating imagination as a uniquely human faculty, Natasha Lushetich presents it as an activity that stretches across species and remains inseparable from potentiality. If imagination arises from sensing, conjecturing, intelliging, and improvising, there is little reason to confine it to human experience alone. In this view, imagination becomes a distributed force, operating across biological, technological, and material domains.

Lushetich begins by considering the demise of human imagination alongside the neglect of other-than-human forms. She then considers creativity across nonhuman beings, examining cross-species intelligence and extending to iterative processes in what are typically regarded as inanimate objects. If the activities of organic and machinic agents are comparable, Lushetich argues, disciplinary divisions separating them become increasingly untenable.

Drawing on posthumanist approaches to liminality, distributed agency, and shared memory, Imaginatelligence proposes the emergence of a multispecies imaginatelligence. This perspective not only redefines imagination but also demonstrates how a cross-disciplinary configuration of imagination—linking critical thought, artistic practice, and scientific inquiry—is both possible and necessary. Lushetich reaffirms the relevance of critical posthumanism for everyday practice and for imagining the possibility of a future multispecies society.

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A radical rethinking of the theory and the experience of mental images

Here, in English translation for the first time, is Gilbert Simondon’s fundamental reconception of the mental image and the theory of imagination and invention. Drawing on a vast range of mid-twentieth-century theoretical resources—from experimental psychology, cybernetics, and ethology to the phenomenological reflections of Sartre and Merleau-Ponty—Imagination and Invention provides a comprehensive account of the mental image and adds a vital new dimension to the theory of psychical individuation in Simondon’s earlier, highly influential work.

Simondon traces the development of the mental image through four phases: first a bundle of motor anticipations, the image becomes a cognitive system that mediates the organism’s relation to its milieu, then a symbolic and abstract integration of motor and affective experience to, finally, invention, a solution to a problem of life that requires the externalization of the mental image and the creation of a technical object. An image cannot be understood from the perspective of one phase alone, he argues, but only within the trajectory of its progressive metamorphosis.