PHIL 335 VCU Appiah and Haslanger Semantic Externalism Philosophy Paper

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Introduction: Just one paragraph, two at the most. Briefly describe your topic, clearly state your central thesis, and say what each section of the paper will do.

Section 1: Explaining what happens in the texts you’re evaluating.

Section 2: Make a strong argument of your own in support of your thesis. (E.g. “The best way for Locke to address the rarity of explicit consent is...”)

Section 3: Objections! Explain at least one way that a reasonable person might think that your argument in support of your thesis (from section 2) doesn’t work. Then explain why the worry you’ve named is not a good one. (Feel free to do this step multiple times—bring up more than one objection, and then show why each one doesn’t succeed.)


Appiah and Haslanger on semantic externalism. Appiah and Haslanger, in attempting to determine the meanings of race-vocabulary, both talk about semantic externalist theories. (Appiah's example of an externalist theory is the "causal theory of reference," which he calls a referentialist approach to meaning.) Haslanger claims that these theories make trouble for error theorists/eliminativists like Appiah; Appiah thinks that, even on these views, we should adopt an error theory/eliminativism about race. Explain how both arguments work. Then weigh the merits of the arguments against one another, and explain which is more promising.

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Race, Culture, Identity: Misunderstood Connections K . A N T H O N Y APPIAH T HE T ANNER LECTURES ON H UMAN V ALUES Delivered at University of California at San Diego October 27 and 28, 1994 K. A NTHONY A PPIAH is professor of Afro-American studies at Harvard University. He was educated at Clare College and received his Ph.D. in philosophy from Cambridge University. He has been president of the Society for African Philosophy in North America and is an editor of Transition. He is a member of the African Literature Association, the American Philosophical Association, the Aristotelian Society, and the Modern Language Association, among others, and has been both a Woodrow Wilson Fellow and an Andrew W. Mellon Fellow. His numerous publications include Assertion and Conditionals ( 1985) , For Truth in Semantics (1986), Necessary Questions: A n Introduction t o Philosophy (1989), and In My Father’s House (1992), which won the Annisfield-Wolf Book Award and the Herskovits Award. He has also published a series of mystery novels, of which the most recent is Another Death in Venice, and is preparing, with his mother Peggy Appiah, a volume of about 7,000 translated proverbs from Asante in Ghana. PART I. ANALYSIS: AGAINST R ACES 1.1 Explaining Race-thinking Imagine yourself on Angel Island in the 1920s. You are helping an inquisitive immigrant from Canton to fill in an immigration form. Name, it says. You ask her name. She tells you. You write it down. Date of birth. She gives it to you (according to the Chinese calendar, of course, so you have to look up your table for translating from one system to another). Then there is an entry that says Race. This you do not have to ask. You write: “Oriental.” And your interlocutor, because she is inquisitive, asks politely : “What are you writing now?” (After all, until now, everything you have written has been in response to her answers.) Disingenuously, you say: “I am writing down where you are from.’ ’ “Ah yes,” she replies helpfully. “Canton, I was born in Canton. How did you know ?” “No. Actually, that’s the next question I was going to ask. Place of birth.” “So what have you written already?” How do you answer this question? Seventy years ago, how would you have explained to someone from outside the modern West what our English word “race” meant? Or how would you have explained to a Sicilian across the continent on Ellis Island, Apart from specific debts to work cited, I should like to express my sense of enormous indebtedness to Lawrence Blum, Jorge Garcia, Martha Minow, Richard T. Ford, Maneesha Sinha, David Wilkins, and David Wong, for discussions both together and separately; to Houston Baker and Lucius Outlaw for prompting me to rethink these issues; to many people, whose names I have not recorded, to whom I have talked about identity and culture at many universities during the last few years; to several generations of students in my Introduction to Afro-American Studies class at Harvard; and, above all, to Henry Finder, on whom I try out most of my ideas first. (53) The Tanner Lectures on Human Values 54 thirty years earlier, why the right answer for him was “Caucasian”? (Where he came from, the people of the north of Italy, the ancestors of the modern Lombard league, think of him, as he very well knows, as of a different, darker, razza than theirs: how do you explain that here he is going to become white?) And would you give the same explanation today? Or, again, imagine yourself in North Carolina, in the later nineteenth century, as Reconstruction is coming to an end. You are in a small town, out of the way, where there are families that come in all shades of skin color, milk through chocolate. A message comes through from the state capitol in Raleigh. Everyone now has to be white or colored. If you’re white, step this way; colored, go the other. You are talking to Joe, a teenager, whose skin is milky white, whose eyes are blue, but whose grandmother, Mary, is a brown-skinned woman, who remembers her mother’s stories of Africa. “I was gonna go with my grandma,” he tells you. “But then I saw my Uncle Jim was gonna be with her, so I’m gonna cross to the other side of the room. ’Cos one thing I know for sure; I don’t want to be anywhere my Uncle Jim’s gonna be.” 1 Is Joe making a conceptual mistake? Or is he unintentionally making what will turn out to be a lucky choice for him and his descendants; a choice that will leave him and them with a vote, better schools, better jobs? Can you imagine someone like Joe, in the nineteenth-century South, born after emancipation but raised before the high-water mark of the strange career of Jim Crow, who doesn’t know that in America, or at least in the Carolinas, even white-skinned people with black grandmothers are Negroes? My preliminary aim in this essay is to explore the concept of race that is at work in these cases -an American concept, though also, of course, one that draws on and interacts with ideas from elsewhere. I will go on to argue for three analytical conclusions: First, I want to explain why American social distinctions cannot be understood in terms of the concept of race: the only human race in 1 I owe this thought experiment to a conversation with Samuel R. Delany. [A PPIAH] Race, Culture, and Identity 55 the United States, I shall argue, is the human race.2 Second, I want to show that replacing the notion of race with the notion of culture is not helpful: the American social distinctions that are marked using racial vocabulary do not correspond to cultural groups, either. Third, I want to propose that, for analytical purposes, we should use instead the notion of a racial identity, which I will try to explore and explain. Finally, I will argue for an ethical conclusion: there is a danger in making racial identities too central to our conceptions of ourselves; while there is a place for racial identities in a world shaped by racism, I shall argue, if we are to move beyond racism we shall have, in the end, to move beyond current racial identities. 1.2 Meaning If you’d left Angel Island and traveled much farther east than Ellis Island in the 1920s, sailing across to England, landing at Southampton, and taking the train up to London and on to Cambridge, you could have consulted the leading experts in the Englishspeaking world on questions of meaning. In 1923 Charles K. Ogden and 1. A. Ric hards had published The Meaning of Meaning: A Study of the Influence of Language upon Thought and of the Science of Symbolism with supplementary essays by various people including the anthropologist Bronislaw Malinowski A year earlier Ludwig Wittgenstein had published the Tractatas LogicoPhilosophicus, which was to become a classic in a field that was not yet called the philosophy of language. W e do not need to delve deeply into that field. But it will help us later, when we turn to some of the difficult philosophical questions about understanding the idea of race, if we make a distinc2 I’m going to avoid my normal custom of using scare-quotes around the word “race” throughout, because in this context it would be question-begging. It would also be confusing since a lot of what I have to say is about the alleged relation between the word “race” and allegedly actual races. So quotes around the word “race” in this piece are for the purpose of distinguishing between use and mention. 56 The Tanner Lectures on Human Values tion that was already available when Wittgenstein was writing the Tractatus. Before I introduce that distinction, however, I want to draw attention to the fact that the issues I am going to be discussing next grow out of a tradition of philosophical reflection that is not directly concerned with ethical matters. It is particularly important, I think, in the context provided by the Tanner lectures, to illustrate how technical philosophy can be of the greatest help in clarifying our moral predicament; and to show that what can be helpful lies as much in the spheres of metaphysics and epistemology and philosophy of language as it does in the field of ethics. Now to the theoretical distinction. There were in the 1920s- and there are still today- two very different and competing philosophical notions of what it is to give an adequate account of the meaning of a word or expression. One - we can call this the “ideational” view of meaning which goes back at least to the seventeenth century and the Logic of Port Royal, associates the meaning of a term, like “race,” with what the Port Royal Logicians called an “idea.” Understanding the idea of race involves grasping how people think about races: what they take to be the central truths about races; under what sorts of circumstances they will apply the idea of race; what consequences for action will flow from that application. The other picture of meaning -the “referential” view -suggests that to explain what the word “race” means is, in effect, to identify the things to which it applies, the things we refer to when we speak of “races.” These views are not as far apart as they might at first appear. To find out what people are referring to in using the word “race,” after all, you might need to know what idea their word “race” expresses: if they had no ideas, no thoughts, about race and if there were no circumstances when they used the word, no consequences to their applying it, then we could hardly suppose that their making [A PPIAH] Race, Culture, and Identity 57 the sound “race” meant anything at all. In practice, at least, access to an idea of race is probably needed to find the referent. And, conversely, once we have identified the referent -found, that is, the races -we can assume that people who understand the word “race” have some beliefs that are at least roughly true of races. For if people are talking about races, it is because they have, or think they have, experience of races: and, generally speaking, some of that experience will be reliable. A little bit of knowledge of what races are like combined with a little information about what people are like -how sensory experience works, for example -will allow us to predict at least some of people’s ideas about races. My aim is not to decide between these two broad traditions of conceiving of meaning. Anyone concerned to understand our concept of race ought, I think, to be interested both in the reality of race and in the way people think about it, both in the referential and in the ideational aspects: we can leave it to the philosophers of language to wrangle about which of these ought to have the central place in semantics (or whether, as I suspect, we need both of them). 1.3 The Ideational Account of Race Perhaps the simplest ideational theory of meaning runs like this: what we learn when we learn a word like “race” is a set of rules for applying the term. Everybody who knows what the word “race” means, which means most competent speakers of English, learns the same rules: so that, while people have different beliefs about races, they share some special beliefs-I’ll call them the criterial beliefs -that define the concept. These beliefs may not be very high-powered. They might include, for example, the thought that people with very different skin colors are of different races or that your race is determined by the race of your parents. But, on this simplest ideational theory, all of these criterial beliefs have this 58 The Tanner Lectures on Human Values property: someone who doesn’t believe these things doesn’t understand what the English word “race” means. The simplest theory would also require that if we collected all these critical beliefs about race and took them all together, they could be thought of as defining the meaning of the word “race.” (This is equivalent to saying that there are things that have to be true of something if it is to be a race-conditions necessary for being a race - and that these necessary conditions are, when taken together, sufficient for being a race.) W e can use a device invented by the English philosopher Frank Ramsey in the 1920s to make this an explicit definition: Something is a race only in case all the criterial beliefs are true of it.3 Let’s call this the “strict criteria1 theory.” The Ramsey definition makes clear the connection between defining a term and questions of existence: there are races if, but only if, there are things that satisfy all the criteria. For a number of reasons, which again I want to skirt, you won’t get many philosophers of language to buy into this strict criterial theory today; there is a general skepticism about it, which goes back, I suppose, to W. V. O. Quine’s attack on the idea of the analytic truth, which he called one of the “dogmas of empiricism.” For if the strict criterial theory were right, those criterial sentences would be analytically true: they would be sentences that were true simply in virtue of their meanings, and Quine urged us to doubt that there were any of those.4 But you don’t need high-falutin’ semantic arguments to be led to wonder whether we could in fact write a Ramsey-style definition of the word “race.” Consider each of the two claims I gave a little while ago. People with very different skin colors are of different races. Y o u r race is determined by the race of your parents. 3 See “Theories” in Frank Ramsey, Foundations: Essays in Philosophy, Logic, Mathematics and Economics, ed. D. H. Mellor (London: Routledge and Kegan Paul, 1978), pp. 101-25. 4 W. V. O. Quine, “Two Dogmas of Empiricism,” in From a Logical Point of V i e w (Cambridge, Mass.: Harvard University Press, 1953), pp. 20-46. [A PPIAH] Race, Culture, and ldentity 59 Take the first one. Suppose Jorge were to speak of the Latino “race,” and to maintain that the whole range of colors found among people that the U.S. census would classify as Hispanic simply demonstrated that a race didn’t have to be fairly monochrome. Is this a mistake about the meaning of the word “race”? Now take the second claim. Two people marry. The wife has one Ghanaian and one British parent. The father’s parents are Norwegian. They have children of various shades, one of whom looks, to all intents and purposes, like an average Norwegian. My friend Georg agrees that the mother’s parents are of different races and contends that the Norwegian-looking son is Caucasian, but his darker brothers are not. Does Georg not know what “race” means? Apparently, if people with two parents of the same race are of the same race as their parents. For, if your race is determined by the race of your parents, you must have the same race as your full siblings. It seems to me simply unconvincing to insist that Jorge and Georg don’t know what the word “race” means; at least if knowing what it means is knowing whatever you need to know to count as a competent user of the English word “race.” This doesn’t, of course, prove that we couldn’t find a set of beliefs necessary and sufficient for understanding the word “race”; beliefs, that is, that everybody who understands the word “race” must have and such that everybody who has them understands the concept of race. But if even these rather uncontroversial-looking claims turn out to be ones that can be denied by someone who understands the word “race,” then one might begin to wonder whether any claims will turn out to be necessary: and if none are necessary, then certainly the conjunction of the necessary conditions won’t be sufficient. Such doubts about the strict criteria1 theory -in terms of criteria individually necessary and jointly sufficient -lead us on to the next obvious proposal, one that might seem to be suggested by Wittgenstein’s use of the notion of a criterion.5 Perhaps, what is 5 See P. F. Strawson, “Wittgenstein’s Conception of a Criterion,” in Wittgenstein and the Problem of Other Minds, ed. Harold Morick (Brighton, Sussex: Harvester Press, 1981). 60 The Tanner Lectures on Human Values required to know what “race” means is that you should believe most of the criterial beliefs (or a good number of them) , but not that you should believe any particular ones. The explicit definition that captures the common notion of those who understand the word “race” will then be given by a modified Ramsey-style definition: A race is something that satisfies a good number of the criteria1 beliefs. I’ll call this the “vague criterial theory.” Accepting this theory has certain important consequences. First of all, it isn’t going to allow us to draw a sharp line between not knowing what the word “race” means and having unusual views about races. That boundary is vague, because the expression “a good number” is vague. Second, the theory admits that among the critical beliefs there are some that are plainly not held by everybody who uses the word “race.” These, for example: Most sub-Saharan Africans are of the Negro race. Most Western Europeans are of the white race. Most Chinese are of the yellow race. Everybody has a race. There are only a f e w races. There are clearly people who count as understanding the term “race” who don’t believe each of these things. Somebody who uses the word “race” may have no thoughts at all about Africa or Western Europe or China-need not know even that they exist. I, as you will see, deny that everybody has a race, because I think nobody has a race: but there are more moderate folks who think that people of so-called mixed-race are neither of the race of their parents nor of some separate race and deny that everybody has a race for that reason.6 And there have been physical anthropologists who felt that the only useful notion of race classified people into scores of kinds. If the strict criterial theory had been true, it would have been easy to argue against the existence of races. One would only have had to find the correct definition and then show that nothing in 6 See Naomi Zack, Race and Mixed Race (Philadelphia: Temple University Press, 1993). [A PPIAH ] Race, Culture, and Identity 61 the world actually satisfied it. This looser theory makes it, correspondingly, harder to argue against the existence of races. But the vague criteria1 theory does suggest a route to understanding the race concept: namely, to explore the sorts of things people believe about what they call “races” and to see what races would have to be like for these things to be true of them. W e can then inquire as to whether current science suggests that there is anything in the world at all like that. Now, suppose there isn’t one such thing in the world; then, on this view, there are no races. It will still be important to understand the vague criteria, because these will help us to understand what people who believe in races are thinking. That will be important, even if there are no races: first, because we often want to understand how other people are thinking, for its own sake; and, second, because people act on their beliefs, whether or not they are true. Even if there are no races, we could use a grasp of the vague criteria for the concept race in predicting what their thoughts and their talk about race will lead them to do;7 we could use it, too, to predict what thoughts about races various experiences would lead them to have. Now, I have already declared myself very often on the question whether I think there are any races. I think there aren’t. So it is important that I am clear that I also believe that understanding how people think about race remains important for these reasons, even though there aren’t any races. To use an analogy I have often used before, we may need to understand talk of “witchcraft” to understand how people respond cognitively and how they act in a culture that has a concept of witchcraft, whether or not we think there are, in fact, any witches. The ideational view might, therefore, lead you to explore contemporary thought and talk about races. But I think -remember7 Strictly speaking, if there aren’t any races, there’s no talk or thought about races. So this is a shorthand for “talk they would assent to (or thoughts they would express) using the word ‘race’ and its cognates.” 62 The Tanner Lectures on Human Values ing Jorge and Georg -that this is likely to produce a confusing picture. This is because current ways of talking about race are the residue, the detritus, so to speak, of earlier ways of thinking about race; so that it turns out to be easiest to understand contemporary talk about “race” as the pale reflection of a more full-blooded race-discourse that flourished in the last century. The ideational theory can thus be combined with a historical approach: we can explore the ideational structures of which our present talk is, so to speak, the shadow and then see contemporary uses of the term as drawing from various structures, sometimes in ways that are not exactly coherent. Before we turn to historical questions, however, let me ask what route to understanding the race-concept is suggested by the referential account of meaning. 1.4 The Referential Account of Race: Philosophy of Science The answer is most easily understood by thinking about an issue in the history and philosophy of science. Looked at from the point of view of current theory some previous theories - earlynineteenth-century chemistry, say -look as though they classified some things - acids and bases, say - by and large correctly, even if a lot of what they said about those things was pretty badly wrong. From the point of view of current theory, you might argue, an acid is, roughly, a proton-donor.8 And our recognition of the fact that the classification of acids and bases was in itself an intellectual achievement is recorded in the fact that we are inclined to say that when Sir Humphrey Davy -who, not having any idea of the proton, could hardly be expected to have understood the notion of a proton-donor -used the word “acid,” he was nevertheless talking about what we call acids. The issues here are at the intersection of the philosophy of language and the philosophy of science. And in explaining why it 8 This is the so-called Bronsted theory of the Danish physical chemist Johannes Nicolaus Bronsted. [A PPIAH ] Race, Culture, and Identity 63 seems proper to think that Sir Humphrey Davy was referring to the things we call proton-donors, even though much of what he believed about acids is not true of proton-donors, philosophers of science have borrowed ideas about reference from recent philosophy of language. One proposal some have borrowed is what is called the “causal theory of reference.” The idea is simple enough: if you want to know what object a word refers to, find the thing in the world that gives the best causal explanation of the central features of uses of that word. If you want to know what the name “New York” refers to, find the object in the world that is at the root of most of the causal chains that lead to remarks containing the expression “New York.” So, in the case of acids, we are urged to believe that the stuffs “out there” in the world that really accounted for the central features of Davy’s “acid”-talk really were acids and that this is what accounts for our sense that Davy was not simply talking about something else (or, of course, about nothing at all). Early physiologists (like René Descartes) who talked about “animal spirits” in the nerve fibers, by contrast, we now say were referring to nothing at all: there is no currently recognized stuff that can account for what they said about animal spirits; instead there are truths about sodium pumps and lipid bilayers and synapses. There simply is no substance that was usually present when and only when the expression “animal spirits” was uttered and that behaves at all as they thought animal spirits behaved. 1.5 The Referential Account of Race: A Proposal How can we use these ideas to develop a referential account of the concept of race? Well, we need to explore the sorts of things people have said about what they call ‘‘races” and see whether there is something in the world that gives a good causal explanation of their talk. If there is one thing in the world that best explains that talk, then that will be what the word “race” refers to; 64 The Tanner Lectures on Human Values and that can be true, even if it would surprise most people to know that this was what they were really talking about -just as Sir Humphrey Davy would have been surprised to discover that when he said “acids” he was talking about-referring to-proton-donors. As a practical matter, at least three things are required for us to allow that a past theorist who spoke of Ys and was badly mistaken was nevertheless talking about something, call it X : 1. the existence condition -we must acknowledge the existence of X ; and 2. the adequacy condition -some of what was thought to be true of what Y denoted must be at least approximately true of X; and 3. the uniqueness condition- X must be the best candidate for the job of Ys referent, so that no other thing that satisfies the existence condition satisfies the adequacy condition equally well. On the causal theory, what it is for X to be the best candidate for the job of Ys referent in the speech of a community is for X to be the thing that best causally explains their talk about Ys. So what we need to do, on this view, is to explore the history of the way the word “race” has been used and see if we can identify through that history some objective phenomenon that people were responding to when they said what they said about “races.” The difference between ideational and referential theories of meaning, then, is, roughly, that the referential theory requires that we should do a historical version of what the ideational theory permits us to do. On the referential theory, exploring the history of the term is central to understanding what it means. Semantica1 considerations thus steer us toward historical enquiry. 1.6 A Note on Method The history I am going to explore is the history of the ideas of the intellectual and political elites of the United States and the [A PPIAH ] Race, Culture, and Identity 65 United Kingdom. You might ask why I don’t look at the words of more ordinary people: race is statistically most important in ordinary lives. A good question, I say. (This is what you say when you think you have a good answer.) The reason is itself embedded in the history: as we shall see, throughout the nineteenth century the term “race” came increasingly to be regarded, even in ordinary usage, as a scientific term. Like many scientific terms, its being in use among specialists did not stop its being used in everyday life. Treating it as a scientific term meant not that it was only for use by scientists, but that scientists and scholars were thought to be the experts on how the term worked. That is, with the increasing prestige of science, people became used to using words whose exact meanings they did not need to know, because their exact meanings were left to the relevant scientific experts. In short, there developed a practice of semantic deference: people used words like “electricity” outside the context of natural philosophy or physical science, assuming that the physicists could say more precisely than they could what it meant. This semantic deference thus institutes a new form of what Hilary Putnam has called “linguistic division of labor” ; just as older specialties, like theology or law, had for a long time underwritten concepts -the Trinity, landlord - whose precise definition ordinary people didn’t know. The result is that even ordinary users of the term “race,” who operated with what I have called vague criteria in applying it, thought of themselves as using a term whose value as a tool for speaking the truth was underwritten by the experts. Ordinary users, when queried about whether their term “race” really referred to anything, would have urged you to go to the experts: the medical doctors and anatomists, and later the anthropologists and philologists and physiologists, all of whom together developed the scientific idea of race. This makes the term “race” unlike many other terms in our language: “solid,” for example. “Solid” is a term that we apply 66 The Tanner Lectures on Human Values using everyday criteria: if I tell you that materials scientists say that a hunk of glass is not a solid but a liquid, you may well feel that they are using the term in a special technical sense, resisting semantic deference. Some people might want to defend the word “race” against scientific attacks on its legitimacy, by denying, in effect, that semantic deference is appropriate here. Of this strategy, I shall make just this observation: if you’re going to go that route, you should probably offer some criteria -vague or strict -for applying the term. This is because, as we shall see, the arguments against the use of “race” as a scientific term suggest that most ordinary ways of thinking about races are incoherent. 1.7 Thomas Jefferson: Abolitionist The understandings of “race” I am exploring are American; it seems appropriate enough, then, to begin with a thinker who helped shape the American republic : namely, Thomas Jefferson. And I want to begin with some representative reflections of his from the first quarter of the nineteenth century; for it is in the nineteenth century, I think, that the configuration of ideas about race we have inherited began to take its modern shape. In Thomas Jefferson’s Autobiography - begun, as he says, on January 6, 1822, at the age of 77—the third president of the United States reproduces his original draft of the Declaration of Independence, with the passages deleted by the Congress “distinguished by a black line drawn under them.”9 There are only two paragraphs entirely underlined in black; and the second, and by far the longer of them, gives, as grounds for complaint against “the present king of Great Britain,” 10 the fact that [h]e has waged cruel war against human nature itself, violating its most sacred rights of life and liberty in the persons of a distant people who never offended him, captivating & carrying 9 Autobiography, in Thomas Jefferson, Writings (New York: Library of America, 1984), p. 18. 10 Ibid., p. 21. [A PPIAH ] Race, Culture, and Identity 67 them into slavery in another hemisphere, or to incur miserable death in their transportation thither. This piratical warfare, the opprobrium of INFIDEL powers, is the warfare of the CHRISTIAN king of Great Britain.11 This first failure at gathering the new republic around the banner of antislavery did not discourage him. Not many pages later, Jefferson reports his equally unsuccessful attempts to persuade the legislature of Virginia to proceed, albeit gradually, toward total emancipation : But it was found that the public mind would not yet bear the proposition, nor will it bear it even at this day. Yet the day is not distant when it must bear and adopt it, or worse will follow. Nothing is more certainly written in the book of fate than these people are to be free.12 So far, I think, we can feel that Thomas Jefferson was not simply ahead of his times, at least in the state of Virginia, but that, allowing for changes in rhetorical taste, he is our moral contemporary. The sentence that follows disrupts this happy illusion: “Nor is it less certain,” the former president writes, “that the two races, equally free, cannot live in the same government.” l3 For Jefferson, who offers here no defense of his view, this is a piece of common sense. Here is a point at which we see one of the central characteristics of Jefferson’s way of thinking about race: it is a concept that is invoked to explain cultural and social phenomena, in this case, the alleged political impossibility of a citizenship shared between white and black races. 1.8 Thomas Jefferson: Race-Theorist If we want to know the sources of Jefferson’s stern conviction -“Nor is it less certain . . .” -we can turn to Query XIV of 11 Ibid., p. 22. 12 Ibid., p. 44. 13 Ibid. 68 The Tanner Lectures on Humun Values the Notes on the State of Virginia, published four decades earlier, in the 1780s. Emancipation is inevitable, Jefferson has argued; and it is right. But blacks, once emancipated, will have to be sent elsewhere. Jefferson anticipates that we may wonder why, especially given “the expence of supplying, by importation of white settlers, the vacancies they will leave.” Deep rooted prejudices entertained by the whites; ten thousand recollections, by the blacks, of the injuries they have sustained; new provocations; the real distinctions which nature has made; and many other circumstances, will divide us into parties, and produce convulsions which will probably never end but in the extermination of the one or the other race. - To these objections, which are political, may be added others, which are physical and moral. The first difference which strikes us is that of colour. Whether the black of the negro resides in the reticular membrane between the skin and the scarf-skin, or in the scarf-skin itself; whether it proceeds from the colour of the blood, the colour of the bile, or from that of some other secretion, the difference is fixed in nature, and is as real as if its seat and cause were better known to us. And is this difference of no importance? Is it not the foundation of a greater or less share of beauty in the two races? Are not the fine mixtures of red and white, the expressions of every passion by greater or less suffusions of colour in the one, preferable to that eternal monotony, which reigns in the countenances, that immoveable veil of black which covers all the emotions of the other race? Add to these, flowing hair, a more elegant symmetry of form, their own judgment in favour of the whites, declared by their preference for them, as uniformly as is the preference of the Oranootan for the black woman over those of his own species. The circumstance of superior beauty, is thought worthy attention in the propagation of our horses, dogs, and other domestic animals; why not in that of man?14 Apart from this difference of color with its attendant aesthetic consequences, Jeff erson observes that there are other relevant dif14 Notes on the State o f Virginia (1781 — 82), in Writings, p. 264. [A PPIAH ] Race, Cuture, and Identity 69 ferences: blacks have less hair on their face and bodies; “they secrete less by the kidnies, and more by the glands of the skin, which gives them a very strong and disagreeable odour”; “[t]hey seem to require less sleep. . . . They are at least as brave and more adventuresome. But this may perhaps proceed from a want of forethought . . .” (he has forgotten the Aristotelian proposal that bravery is intelligent action in the face of danger). “They are more ardent after their female; but love seems with them to be more an eager desire, than a tender delicate mixture of sentiment and sensation. Their griefs are transient.” l5 Comparing them by their faculties of memory, reason, and imagination, it appears to me, that in memory they are equal to the whites; in reason much inferior, as I think one could scarcely be found capable of tracing and comprehending the investigations of Euclid; and that in imagination they are dull, tasteless, and anomalous. . . . [Among African-Americans] (slome have been liberally educated, and all have lived in countries where the arts and sciences are cultivated to a considerable degnee, and have had before their eyes samples of the best works from abroad. The Indians, with no advantages of this kind, will often carve figures on their pipes not destitute of design and merit. . . . They astonish you with strokes of the most sublime oratory ; such as prove their reason and sentiment strong, their imagination glowing and elevated. But never yet could I find that a black had uttered a thought above the level of plain narration; never see even an elementary trait of painting or sculpture. In music they are more generally gifted than the whites with accurate ears for tune and time, and they have been found capable of imagining a small catch. . . . Misery is often the parent of the most affecting touches in poetry.Among the blacks is misery enough, God knows, but no poetry. . . . Religion indeed produced a Phyllis Whately [ s i c ] ; but it could not produce a poet. The compositions published under her name are below the dignity of criticism.16 15 Ibid., p. 265. 16 Ibid., p. 206. The Tanner Lectures on Human Values 70 Jefferson has nicer things to say about Ignatius Sancho, an African whose letters had been published in London in 1782.17 And the judiciousness of his tone here adds, of course, greatly to the weight of his negative judgments. A little later in the same long paragraph- it is nearly six pages in the Library of America edition -he writes: Whether further observation will or will not verify the conjecture, that nature has been less bountiful to them in the endowments of the head, I believe that in those of the heart she will be found to have done them justice. That disposition to theft with which they have been branded, must be ascribed to their situation, and not to any depravity of the moral sense.18 Though he tells us that “[t]he opinion, that they are inferior in the faculties of reason and imagination, must be hazarded with diffidence,”19 he nevertheless concludes : I advance it as a suspicion only, that the blacks whether originally a distinct race, or made distinct by time and circumstances, are inferior to the whites in the endowments both of body and mind. It is not against experience to suppose, that different species of the same genus, or varieties of the same species, may possess different qualifications. Will not a lover of natural history then, one who views gradations in all the races of animals with the eye of philosophy, excuse an effort to keep those in the department of man as distinct as nature has formed them. This unfortunate difference of colour, and perhaps of faculty, is a powerful obstacle to the emancipation of these people.20 After so conspicuously fair and balanced a discussion, it would have been hard not to share Jefferson’s “suspicion.” His very cau17 Ignatius Sancho (1729-so), Letters of the Late lgnatius Sancho, an African (London: Printed by J. Nicols, 1782). 18 Jefferson, Notes, pp. 268-69. 19 Ibid., p. 269. 20 Ibid., p. 270. [A PPIAH ] Race, Culture, and Identity 71 tion here adds to rather than detracts from the force of his conclusions; and after so much attention to the “difference . . . of faculty,” it is easy to miss the fact that Jefferson believes that Negroes and whites must be kept apart, even if his “suspicion” is mistaken. For Jefferson the political significance of race begins and ends with color. Jefferson’s claims here about the Negro’s faculties went neither unnoticed nor unanswered. And we can find, in his letters as in the Notes, evidence that he remained willing to entertain the possibility that his skepticism about the capacities of the Negro was unwarranted. In a letter of August 30, 1791, to Benjamin Banneker, who had worked on the design of the Capitol in Washington— this was certainly one Negro gentleman who was capable of “comprehending the investigations of Euclid” -Jefferson wrote: No body wishes more than I do to see such proofs as you exhibit, that nature has given to our black brethren, talents equal to those of the other colors of men, and that the appearance of want in them is owing merely to the degraded condition of their existence, both in Africa & America.21 And he repeats the sentiment in a letter to Henri Grégoire. Thanking the Abbé for sending him a copy of his La littérature des nègres (1808), Jefferson writes: Be assured that no person living wishes more sincerely than I do, to see a complete refutation of the doubts I have myself entertained and expressed on the grade of understanding allotted to them by nature, and to find that in that respect they are on a par with ourselves. My doubts were the results of personal observation [one wonders, a little, about the Orangutan here) on the limited sphere of my own State, where the opportunities for the development of their genius were not favorable, and those of exercising it still less so. I expressed them therefore with great hesitation ; but whatever be their degree of talent it is no measure of their rights. Because Sir Isaac 21 August 30, 1791, to Benjamin Banneker, Letters, in Writings, p. 982. 72 The Tanner Lectures on Human Values Newton was superior to others in understanding, he was not therefore lord of the person or property of others.22 1.9 The Enlightenment Idea I have quoted so much of Jefferson in part, of course, because Jefferson is an important figure in the history of American debates about racial politics; but mostly because in these passages I have cited we see something entirely representative of the best thinking of his day: the running together of biology and politics, science and morals, fact and value, ethics and aesthetics. Jefferson is an intelligent, sensitive, educated American shaped by the Western intellectual currents we call the Enlightenment: if we query these conflations, we are querying not so much an individual as the thinking of a whole culture. Let us explore the structure of Jefferson’s explanation of why black and white races cannot live together in equality and harmony. H e begins with suggestions that do not especially rely on the character of the race concept: prejudice, on the part of whites, and justified resentment, on the part of blacks. But almost immediately he moves on to speak of “the real distinctions which nature has made.” And the first of these “physical and moral” differences is the primary criterion for dividing the black from the white race: skin color. Notice that in a passage devoted to a sociopolitical question -let me repeat that the issue here is why the races can’t live together in harmony -he spends a great deal of time on theories about skin color and its consequences for the physiology of the expression of the emotions. Notice, too, however, that Jefferson holds the dark skin color and the nature of Negro hair to be relevant in part because they mean that whites are of “superior beauty” to blacks; an argument that appears to presuppose that beauty is a condition for fraternity; or even -something that the passage hints at rather than asserting -that men can share citizen22 February 25, 1806, to Henri Grégoire, Letters, in Writings, p. 1202. [A PPIAH ] Race, Culture, and Identity 73 ship with other men only if they find each other’s women sexually attractive. I think we can assume that if Jefferson had seen that either of these premises was implicit in his argument, he might well have rejected (especially the second of) them: my point is only that it requires some such assumption to make his observations genuinely relevant to the question at hand. Jefferson continues to talk about physical matters and their aesthetic consequences -hairlessness, kidneys, sweat -before moving on to discuss questions of the moral character of the Negro -bravery, lustfulness, crudeness of feeling (no “tender, delicate mixture of sentiment and sensation”), shallowness (those transient griefs) -and ends, at last, with the intellectual capacities -or rather, incapacities -of black people. This passage is representative of late-eighteenth-century discussions of race because, as I say, it brings together considerations that we are likely to think should be kept distinct. Remember always why the intellectual incapacity of blacks -their inferior reason -is invoked: not to justify unequal treatment -Jefferson, the democrat, clearly believes that intellectual superiority does not warrant greater political power, superior rights - but as part of a catalogue of differences, which, taken together, make it certain that blacks and whites cannot live together as fellow-citizens. And it is clear that Jefferson believes that the answer to this question lies in what we would call differences in physiology, and moral and cognitive psychology, distinctions which, if they are real, we too are likely to regard as “distinctions which nature has made.” Not only, then, is race, for Jefferson, a concept that is invoked t o explain cultural and social phenomena, it is also grounded in the physical and the psychological natures of the different races; it is, in other words, what we would call a biological concept. 1.10 From Natural History to Race Science I say that it was what w e would call a biological concept, because the science of biology did not exist when Jefferson was writ- 74 The Tanner Lectures on Human Values ing the Notes.23 What did exist was natural history; and Jefferson would have agreed that race was a natural historical notion, as much as was the idea of species that Linnaeus had developed and that Buffon had popularized. 24 To think of race as a biological concept is to pull out of the natural history of humans a focus on the body -its structure and function -and to separate it both from mental life -the province of psychology -and from the broader world of behavior and of social and moral life. If Jefferson’s discussion, with its movement from questions of the morphology of the skin, to discussions of sexual desire, to music and poetry, strikes us as a hodge-podge, it is because we live on the other side of a great intellectual chasm, which opens up with increasing speed through the nineteenth century. For we live now with a new configuration of the sciences; and, more especially, with the differentiation from the broad field of natural history of anatomy, physiology, psychology, philology (i.e., historical linguistics), sociology, anthropology, and a whole host of even more specialized fields that gradually divided between them the task of describing and understanding human nature. Jefferson’s discussion is representative of a transition in the way the word “race” is used in reflecting on the characters of different kinds of peoples: the outer manifestations of race- the black skin of the Negro, the white skin and round eyes of the European, the oval eyes of the Oriental -have taken their place for him beside other, less physical, criteria, in defining race. The race of a person is expressed in all these ways, physical, moral, intellectual: they are referred back, so to speak, to a common cause or ground. 23 “The term ‘biology’ first appeared in a footnote in an obscure German medical publication of 1800. Two years later it again appeared, apparently independently, and was given ample publicity in treatises by a German naturalist (Gottfried Treviranus) and a French botanist turned zoologist (Jean-Baptiste de Lamarck)” (William Coleman, Biology in the Nineteenth Century: Problems of Form, Function and Transformation, Cambridge History of Science Series [Cambridge: Cambridge University Press, 1971], p. 1). 24 Carolus Linnaeus, Systema Naturae, in which people are classified as Homo sapiens, appeared in 1735. [A PPIAH ] Race, Culture, and Identity 75 1 . 1 1 Before Natural History If we look back, for a moment, to the seventeenth-century traditions of English thought that are Jefferson’s background, we see a different configuration of ideas, in which the physical body was important not as a cause but as a sign of difference.25 Remember Othello. As G. K. Hunter has well expressed the matter: Shakespeare has presented to us a traditional view of what Moors are like, i.e. gross, disgusting, inferior, carrying the symbol of their damnation on their skin; and has caught our over-easy assent to such assumptions in the grip of a guilt which associates us and our assent with the white man representative of such views in the play- Iago. Othello acquires the glamour of an innocent man that we have wronged, and an admiration stronger than he could have achieved by virtue plainly represented. . . .26 This device works only if the audience accepts that the Moor is not, simply by virtue of his Moorish physical inheritance, incorrigibly evil. Othello’s blackness is a sign of his Moorishness; and it can associate him, through that sign, with the infidel (since, unlike the Moor of Venice, most Moors are not Christian) and thus with moral or religious evil. A similar point applies to the treatment of “the Jew” in both Shakespeare’s Merchant of Venice and Christopher Marlowe’s Jew of Malta. When Shylock, in what is surely his best-known speech, asks “Hath not a Jew eyes?” he is insisting that his body is a human body: and thus essentially the same as the body of a Gentile. H e claims a status that depends on accepting that whatever is dis25 For more on the background here, see Hugh B. MacDougall, Racial Myth in English History: Trojans, Teutons, and Anglo-Saxons (Montreal, Canada: Harvest House; Hanover, N.H., and London, England: University Press of New England, 1982); Reginald Horsman, Race and Manifest Destiny: T h e Origins of American Racial Anglo-Saxonism (Cambridge, Mass.: Harvard University Press, 1981). 26 George K. Hunter, "Othello and Race-Prejudice," in Dramatic Identities and Cultural Tradition: Studies in Shakespeare and his Contemporaries (Liverpool: Liverpool University Press, 1978), pp. 45-46. The Tanner Lectures on Human Values 76 tinctive about him it is not his physical descent -what we would call his biological inheritance. So too, when Barabas in Marlowe’s play is faced, by the Governor of Malta, with the accusation that Christ’s blood “is upon the Jews,” he replies: But say the Tribe that I descended of Were all in general cast away for sin, Shall I be tried by their transgression?27 Barabas here makes the essentially Christian point that sin and righteousness are individual matters; that they are precisely not inherited from “the Tribe that I descended of.” If Barabas deserves punishment, it must be for something he has done: and, in fact, the Governor’s reply demonstrates a grasp of this point. For he asserts that the issue is not Barabas’s descent but his Jewish faith: the issue, therefore, cannot be conceptualized as simply racial. This is (a religious) anti-Judaism not (a racial) anti-Semitism (which is, of course, not much consolation for Barabas). There is good reason, then, to interpret these Elizabethan stereotypes, which we might naturally think of as rooted in notions of inherited dispositions (that is, of biology), as having much more to do with the idea of the Moor and the Jew as infidels; unbelievers whose physical differences are signs (but not causes or effects) of their unbelief. But while Jefferson has thus moved toward conceiving of racial difference as both physical and moral, he is not yet committed to the view that race explains all the rest of the moral and social and political matter that is drawn into the portrait of the Negro in the Notes. The letters to Banneker and Grégoire reveal a man who leaves open -at least in theory -the possibility “that nature has given to our black brethren, talents equal to those of the other colors of men”; and throughout the Notes Jefferson writes with real affection and respect about Indians, who “astonish you with 27 42. Christopher Marlowe, The Jew of Malta (London: Methuen, 1987), 11. 340- [A PPIAH ] Race, Culture, and Identity 77 strokes of the most sublime oratory; such as prove their reason and sentiment strong, their imagination glowing and elevated.” The differences between whites and Indians, for Jefferson, hardly constitute a difference of essential natures. If we move on another fifty or so years from Jefferson’s Autobiography, we enter once more a new intellectual landscape: one in which there is no longer any doubt as to the connection between race and what Jefferson calls “talent”: and here, of course, the word “talent” -deriving from the New Testament parable of the talents -refers to inherited -to “native” -capacities. 1.12 Matthew Arnold: On the Study of Celtic Literature Let me turn, then, from Jefferson, and move on into the second half of the nineteenth century, to the work of a poet and critic who, like Jefferson, uses the concept of race to explain the moral and the literary, but unlike him, is convinced that biological inheritance helps determine every aspect of racial capacity: Matthew Arnold. Arnold was the greatest English critic of the nineteenth century. H e was also a central Victorian poet, an influential essayist, and lecturer: in short, a very public intellectual, whose influence was extended into the United States, not least by his lecture tour here in 1883 to 1884 (in his early sixties) which led to the publication, in 1885, of Discourses in America. In 1857 Matthew Arnold was elected to the professorship of poetry at Oxford, a position he held for about a decade. Ten years later, he published a series of lectures he had given as professor of poetry, On the Study of Celtic Literature. Arnold begins with a somewhat melancholy description of a visit to an Eisteddfod a festival of Welsh bards -in Llandudno in North Wales. On an “unfortunate” day -“storms of wind, clouds of dust, an angry, dirty sea” 28- Arnold sits with a meager crowd listening to the 28 Matthew Arnold, On the Study of Celtic Literature and on Translating Homer (New York, Macmillan and Co., 1883), p. 6. 78 The Tanner Lectures on Human Values last representatives of a great poetic tradition performing for a small audience in a language he admits he does not understand. ( “ I believe it is admitted,” Arnold observes drily, “even by admirers of Eisteddfods in general, that this particular Eisteddfod was not a success.”) 29 This sad episode is only the preliminary, however, to an argument for the view that the ancient literature of the Celts -of Ireland and Wales, in particular -is part of the literary heritage of Britain; even of those Britons in England who by then conceived of themselves as heirs to a Saxon heritage and were inclined, by and large, to hold the Irish Celts, especially, in less than high regard. Here is how Arnold makes his case: . . . here in our country, in historic times, long after the Celtic embryo had crystallised into the Celt proper, long after the Germanic embryo had crystallised into the German proper, there was an important contact between the two peoples; the Saxons invaded the Britons and settled themselves in the Britons’ country. Well, then, here was a contact which one might expect would leave its traces; if the Saxons got the upper hand, as we all know they did, and made our country be England and us be English, there must yet, one would think, be some trace of the Saxon having met the Briton; there must be some Celtic vein or other running through us. . . . though, as I have said, even as a matter of science, the Celt has a claim to be known, and we have an interest in knowing him, yet this interest is wonderfully enhanced if we find him to have actually a part in us. The question is to be tried by external and internal evidence; the language and physical type of our race afford certain data for trying it, and other data are afforded by our literature, genius, and spiritual production generally. Data of this second kind belong to the province of the literary critic; data of this first kind to the province of the philologist and the physiologist. The province of the philologist and the physiologist is not mine; but this whole question as to the mixture of Celt with 29 Ibid., p. 8. [A PPIAH ] Race, Culture, and Identity 79 Saxon in us has been so little explored, people have been so prone to settle it off-hand according to their prepossessions, that even on the philological and physiological side of it I must say a few words in passing.30 The ensuing discussion of what Arnold calls “physiology” is not what we should expect: it turns out that he is simply going to discuss the likelihood of mixture (i.e., breeding) between the races. He cites, for example, the opinion of a certain Monsieur Edwards that “an Englishman who now thinks himself sprung from the Saxons or the Normans, is often in reality the descendant of the Britons.” 31 The appeal to philology, however, might seem to suggest an alternative mechanism for the transmission of racial traits -namely, through language; but, in fact, philology is, for Arnold and his contemporaries, largely a guide to racial filiation, with those whose languages are most closely related being also most closely related by blood. Arnold is clear that language can, in fact, be misleading: How little the triumph of the conqueror’s laws, manners, and language, proves the extinction of the old race, we may see by looking at France; Gaul was Latinised in language manners, and laws, and yet her people remained essentially Celtic.32 But he is also convinced, as I say, that it can be a guide to racial character. 1.13 Racialism What Arnold lays out in these passages is the essence of what I call racialism. He believed -and in this he was typical of edu30 Ibid., pp. 66-67. Ibid., p. 72. Arnold never explicitly discusses sex, of course; and so w e are left with the possibility of interpreting this as meaning that there are English people who are of wholly British (i.e., Celtic) descent or thinking that there are some of partially British (i.e., Celtic) descent. Given, however, that some of the former have “passed” many centuries ago, the existence of the latter can be assumed. 32 Ibid., p. 69. 31 80 The Tanner Lectures on Human Values cated people in the English-speaking world of his day -that we could divide human beings into a small number of groups, called “races,” in such a way that the members of these groups shared certain fundamental, heritable, physical, moral, intellectual, and cultural characteristics with each other that they did not share with members of any other race. There are a few complications to this basic picture, which we should bear in mind. First, there are two major ways in which counterexamples to claims about the members of the race could simply be ruled out. It was acknowledged that there were, to begin with, in all races, as there are in animal species, occasional defective members: in animals, the two-headed pigs and three-legged cats so beloved of tabloid journalism in my homeland of Ghana; in human beings, the mute, the mentally disabled, the blind. These individuals were not to count against the general laws governing the racial type. Similarly, the norm for each race might be different for males and females, so that a racial type might be defined by two norms, rather than one. A second complication derives from the fact that many of the characteristics of the various races were described as dispositions or tendencies: a single person who was not defective might still differ from the average member of his race because his individual character dominated the natural tendencies he had inherited in his racial essence. Celts might all tend toward the sentimental: but a particular Welshman might, through an exercise of will, conquer his natural racial temper. As a result the failure of an individual to fit the norm for her race would not by itself refute the theory, for it might be that that person had simply conquered her inherited disposition. Many of what I shall call the characteristics of a race were thus not, to use a modern term, phenotypic: they did not necessarily display themselves in the observable behavior of every i n d i v i d u a l . 3 3 33 Nevertheless, it is a point about the logic of dispositional terms that it is hard (though not impossible) to make sense of applying them to the members of a [A PPIAH ] Race, Culture, and Identity 81 These characteristics, then, that each normal woman (and man) of a race was supposed to share with every other woman (and man) together determined what we can call the essence of that race; they were characteristics that were necessary and sufficient, taken together, for someone to be a normal member of the race. Arnold’s concept of race should, then, provide the materials for what I have called a strict criteria1 theory of the meaning of the term “race.” Arnold was uncharacteristic of his age in many ways, and one of them is the cosmopolitanism -or, at least, the Europeanism of his temperament: he quotes frequently from French and German scholars. And on the question of race his views conformed with what was coming to be the common sense of Western European intellectuals. Arnold’s discussion in On the Study of Celtic Literature makes it plain that he believes that the racial essence accounts for more than the obvious visible characteristics of individuals and of groups -skin color, hair, shape of face -on the basis of which we decide whether people are, say, Asian- or Afro-Americans. For a racialist, then, to say people are “Negro” is not just to say that they have inherited a black skin or curly hair: it is to say that their skin color goes along with other important inherited characteristics-including moral and literary endowments. By the end of the nineteenth century most Western scientists (indeed, most educated Westerners) believed that racialism was correct and theorists sought to explain many characteristics -including, as we see here, the character of literatures -by supposing that they were inherited along with (or were in fact part of) a person’s racial essence. 1.14 Mixing Essences In the British people, Arnold is arguing, not only are there some whose ancestors are Celt -the first Britons -and some group if no one in the group ever displays the disposition: see Anthony Appiah, Assertion and Conditionals (Cambridge and New York: Cambridge University Press, 1985), chapter 2, section 4. 82 The Tanner Lectures on Human Values whose ancestors are Saxon, but these two lines have become literally joined through intermarriage, and the character of British literature is thus not only the product of a cultural syncretism, but a joining of the essences of two races. Thus, while the Celtic essence survives, it survives mixed with a Saxon essence: the character of the English thus contains both essences; both are available as driving energies of English poetry. All tendencies of human nature are in themselves vital and profitable; when they are blamed, they are to be blamed relatively, not absolutely. This holds true of the Saxon’s phlegm as well as the Celt’s sentiment. Out of the steady humdrum habit of the creeping Saxon, as the Celt calls him, - out of his way of going near the ground -has come, no doubt, Philistinism, that plane of essentially Germanic growth, flourishing with its genuine marks only in the German fatherland, Great Britain and her colonies, and the United States of America; but what a soul of goodness there is in Philistinism itself! and this soul of goodness I, who am often supposed to be Philistinism’s moral enemy merely because I do not wish it to have things all its own way, cherish as much as anybody. This steady-going habit leads at last . . . up to science, up to the comprehension and interpretation of the world.34 Arnold has to account as well for the presence of Norman blood in this brew of racial essences, and once this is done he has all the elements he needs for constructing a picture of the British racial hybrid. I have got a rough, but, I hope, clear notion of these three forces, the Germanic genius, the Celtic genius, the Norman genius. The Germanic genius has steadiness as its main basis, with commonness and humdrum for its defect, fidelity to nature for its excellence. The Celtic genius, sentiment as its main basis, with love of beauty, charm, and spirituality for its excellence, ineffectualness and self-will for its defect. The Norman genius, talent for affairs as its main basis, with strenuousness 34 Arnold, Celtic Literature, pp. 83-84. [A PPIAH ] Race, Culture, and Identity 83 and clear rapidity for its excellence, hardness and insolence for its defect. And now to try and trace these in the composite English genius.35 Part of the evidence that Arnold offers that the character of England is the product of the intermixing of these racial types is in the contrast between English prose -exemplified in the news pages of the London Times -and German -exemplified in the Cologne Gazette. “At noon a long line of carriages extended from Pall Mall to the Peer’s entrance of the Palace of Westminster,” writes the correspondent of the Times (we must turn to the editorial pages to discover why it was known as “the Thunderer”). While the Gazette has ‘‘Nachdem die Vorbereitungen zu dem auf dena Gürzenich-Saale zu Ehren der Abgeordneten Statt finden sollenden Bankette bereits vollständig getroffen worden waren, fand heute vormittag auf polizeiliche Anordnung die Schliessung sämmtlicher Zugänge zum Gürzenich Statt” 36 Arnold concludes : Surely the mental habit of people who express their thoughts in so very different a manner, the one rapid, the other slow, the one plain, the other embarrassed, the one trailing, the other striding, cannot be essentially the same.37 It follows that there must be something other than the common Teutonic racial stock, which Germans and Saxons share, that accounts for the difference: this is evidence, then, on the racialist view, for the proposition that the British stock has been hybridized with some other race. Arnold makes the same sort of appeal to race -this time at a greater level of generality, discussing the contrast between IndoEuropean and Semitic races-in Culture and Anarchy, a work that is much more widely known. In these essays, based on articles 35 Ibid., p. 87. 36 Ibid., p. 88. 37 Ibid., pp. 88-89. The Tanner Lectures on Human Vulues 84 that first appeared in Cornhill Magazine in 1867 and 1868, and then in book form in 1869, Arnold wrote: Science has now made visible to everybody the great and pregnant elements of difference which lie in race, and in how signal a manner they make the genius and history of an IndoEuropean people vary from those of a Semitic people. Hellenism is of Indo-European growth, Hebraism of Semitic growth; and we English, a nation of Indo-European stock, seem to belong naturally to the movement of Hellenism. But nothing more strongly marks the essential unity of man than the affinities we can perceive, in this point or that, between members of one family of peoples and members of another; and no affinity of this kind is more strongly marked than that likeness in the strength and prominence of the moral fibre, which, notwithstanding immense elements of difference, knits in some special sort the genius and history of us English, and of our American descendants across the Atlantic, to the genius and history of the Hebrew people. Puritanism, which has been so great a power in the English nation, and in the strongest part of the English nation, was originally the reaction, in the sevententh century, of the conscience and moral sense of our race, against the moral indifference and lax rule of conduct which in the sixteenth century came in with the Renascence. It was a reaction of Hebraism against Hellenism. . . .38 Arnold makes a move here that is similar to the one he makes in the discussion of Celts and Saxons: he invokes race -which in Jefferson is invoked to account for division -in a context where he is arguing toward universality. Hebraism is Arnold’s name for the tendencies in Western culture that are owed to its JudaeoChristian religious heritage: he is convinced of the importance of Christianity and insists, in Culture and Anarchy, on the necessity of maintaining an established-that is, a state-supported-church in England. H e is not, then, an enemy of Hebraism as such: every 38 Matthew Arnold, Culture and Anarchy, ed. Samuel Lipman (New Haven: Yale University Press, 1994), p. 95. [A PPIAH ] Race, Culture, and Identity 85 race, he insists here as much as in On the Study of Celtic Literature, has emblematic excellences as well as distinctive defects. The ideal for Britain, Arnold argues, is to construct a judicious mixture of Hebraism and Hellenism: the British, lacking Semitic blood, are not, by nature, Hebraists. The point, then, is that by Arnold’s day even someone wanting to point to what was shared between two human groups was likely to do so in terms of the notion of race, a notion that was largely defined in terms of what separates people.39 These passages from the two sources, taken together, reveal a great deal of the structure of racialist thinking. Arnold displays both the flexibility of the view and some of its characteristic obscurities. Part of the flexibility flows from the fact that racial classification proceeds, as we see, at different levels: the Saxons and the Celts are both Indo-European. Differences between them are differences within the broader Indo-European race. When we need similarities, we can appeal to the higher level -the subsuming category of the Indo-European; when we need differences, we can move lower down the taxonomic tree. In the United States, the diff erences between the Irish and the Anglo-Saxons could be used to account for the cultural and moral deficiencies -real or imaginary -of Irish immigrants; but their whiteness could be used to distinguish them from the Negro. But there is also something of a muddle here: if the Celtic and the Saxon essences are so opposite, what is an individual like who inherits both of them? What would a man be like who was steady and sentimental; suffered from commonness and humdrummery and ineffectualness and self-will; was faithful to nature and loved “beauty, charm, and spirituality” ? What is lacking in Arnold’s work is any theory of inheritance, any mechanism for explaining 39 Arnold’s fairly benign mobilization of the idea of a Celtic race here contrasts favorably with contemporary and later uses of it in discussions of the Irish character both in England and in the United States. In late-nineteenth-century America, the place of the Irish “race” within the broader European races was distinctly below that of the so-called Anglo-Saxon and Nordic races and, in some contexts, closer to that of the Negro. 86 The Tanner Lectures on Human Values how the character of a race survives through the generations, transmitted in the bodies of its members, and any account of the laws that govern the interactions of racial essences. Without these racialism makes no particular predictions about racial hybrids: a fact that is of the greatest importance since, if we are considering races at the taxonomic level of Celt and Saxon, there were very few peoples known to Arnold and his contemporaries who could plausibly have been thought to be unmixed. What is also lacking is an answer to the question how we balance the effects of race and the effects of environment. Culture and Anarchy is in large measure about why the British are not Hellenic enough. If the British inherit naturally the tendencies of Hellenism with their Indo-European blood and language, why is British culture not too suffused with Hellenism (as the theory should predict) but too dominated by Hebraism ? The answer Arnold gives has to do with the role of Christianity in spreading Hebraism, not by racial admixture but by cultural influence. And if the spread of Hebraism is a cultural phenomenon, then the Hellenism carried in the British blood, the racial essence, cannot be determinative of how a people will act. In Culture and Anarchy he says : And if, - whereas the Semitic genius placed its highest spiritual life in the religious sentiment, and made that the basis of its poetry, - the Indo-European genius places its highest spiritual life in the imaginative reason, and makes that the basis of its poetry, we are none the better for trying to make ourselves Semitic, when nature has made us Indo-European, and to shift the basis of our poetry. We may mean well; all manner of good may happen to us on the road we go; but we are not on our real right road, the road we must in the end follow.”40 If this determinism of race is correct, isn’t the Hebraism of England, described in Culture and Anarchy, evidence that the English 40 Arnold, Culture and Anarchy, p. 113. [APPIAH]] Race, Culture, and Identity 87 are in fact not Indo-European but Semitic ? And what significance for the issue of environment versus racial essence should we give to the claim, in a letter of June 21, 1865, that “a nation is really civilised by acquiring the qualities it by nature is wanting in”?41 There is no doubt that these questions could have been answered: the idea, to which I referred earlier, that members of races inherited tendencies rather than more strictly phenotypic or behavioral properties could be invoked, for example, in an account of the interaction of racial character, individual traits, and environment. Indeed, in a period before Mendelism, it was possible to believe, with Lamarck, that the environment acted on individuals to produce in them changes that they transmitted to their children not through teaching but through bodily inheritance.. After Mende1 and Darwin, one can maintain that the environment acts on bodily heredity only slowly and over many generations;42 but until then the distinction between cultural innovation, on the one hand, which allows a group to develop and transmit a new behavioral response extremely quickly, and biological change, on the other, which moves with a stately and glacial torpor, was unavailable. In Arnold’s day, one could have argued that the Hebraism of England was both racially inherited and recently acquired: acquired, for example, in the first age of Puritanism. Without answers to questions such as these, however, what is masquerading as an empirical, even a scientific, theory is remarkably insensitive to evidence. These deficiencies in Arnold are found in other race thinkers of the period-and, as we shall see, they are by no means limited to those who address the less physical that is the moral or cultural - traits of races. 41 Joseph Carroll, The Cultu ral Theory Of Matthew Arnold (Berkeley: University of California Press, 1982). 42 Perhaps one should also add August Meismann’s doctrine of the separation of the somatoplasm and the germplasm as a crucial further bolster, from cytology, to this argument. See Garland Allen, Life Science in the Twentieth Century, Cambridge History of Science Series (Cambridge: Cambridge University Press, 1978). 88 The Tanner Lectures on Human Values 1.15 The Origins of Literary Racialism Arnold’s identification of literature as a key to the national spirit is in a tradition we can trace back a century earlier to Johann Gottfried Herder. In his On the New German Literature: Fragments of 1767, Herder -who is, in some ways, the first important philosopher of modern nationalism -put forward the notion that language, far from being (as the received Aristotelian tradition had it) the merely material cause of a work of literature (i.e., just what it happened to be written in) is not just “a tool of the arts and sciences” but “a part of them.” “[W]hoever writes about the literature of a country,” Herder continued, “must not neglect its language.” Herder’s notion of the Sprachgeist -literally the “spirit” of the language -embodies the thought that language is more than the medium through which speakers communicate. Herder’s ideas became part of mid-nineteenth-century common sense. The consensus was well expressed by Thomas Carlyle, the British essayist and man-of-letters, in 1831 -less than a decade after Jefferson’s Autobiography -in a discussion, in the Edinburgh Review, of a history of German poetry: [T]he history of a nation’s Poetry is the essence of its History, political, scientific, religious. With all these the complete Historian of a national poetry will be familiar; the national physiognomy, in its finest traits, and through its successive stages of growth will be clear to him; he will discern the grand spiritual Tendency of each period. . . .43 That the “nation” here is not a political unit but a group defined by descent is evident from the fact that there was, in 1831, no single German state: Bismarck’s time had not yet come. Between Carlyle’s essay and Arnold’s lectures, talk of “nations” was displaced by talk of “race.” 43 Thomas Carlyle, Critical and Miscellaneous Essays: Collected and Republished, vol. 3 (London: Chapman and Hall, 1869), p. 225. [A PPIAH ] Race, Culture, and Identity 89 Herder himself had had to make a sharp distinction between nations and states because in eighteenth-century Europe there was not even an approximate correlation between linguistic and political boundaries. 44 The modern European nationalism, which produced, for example, the German and Italian states, involved trying to create states to correspond to nationalities : nationalities conceived of as sharing a civilization, and, more particularly, a language and literature. Exactly because political geography did not correspond to Herder’s nationalities, he was obliged to draw a distinction between the nation as a natural entity and the state as the product of culture, as a human artifice. But with the growing influence of the natural sciences -the separation out of specialties for natural history and the professionalization of scientific research -what is natural in human beings -the human nature whose story natural history told came increasingly to be the subject of such sciences as biology and anthropology. Inevitably, then, the nation comes more and more to be identified not just by common descent but also as a biological unit, defined by the shared essence that flows from that common descent. Imposing the Herderian identification of the core of the nation with its national literature on top of the racial conception of the nation, we arrive at the racial understanding of literature that Arnold expresses: a way of thinking that flourishes from the midnineteenth century in the work of the first modern literary historians. Hippolyte Taine’s monumental History of English Literature, published in France in the 1860s -perhaps the first modern literary history of English -begins with the words: “History has been transformed, within a hundred years in Germany, within sixty in France, and that by the study of their literatures.” 4 5 44 It is important to remember that the correlation remains in most parts of the world quite rough and ready. 45 Hippolyte A. Taine, History of English Literature, trans. H. Van Laun (London: Chatto and Windus, 1897), p. 1. The Tanner Lectures on Human Values 90 But he is soon telling us that a race, like the Old Aryans, scattered from the Ganges as far as the Hebrides, settled in every clime, and every stage of civilization, transformed by thirty centuries of revolutions, nevertheless manifests in its languages, religions, literatures, philosophies, the community of blood and of intellect which to this day binds its offshoots together.46 What is revealed, in short, by the study of literature that has transformed the discipline of history is the “moral state” of the race whose literature it is. It is because of this conception that Taine finds it proper to start his study of English literature with a chapter on the Saxons; so that chapter 1, book 1, of Taine’s History begins not in England at all, but in Holland: As you coast the North Sea from Scheldt to Jutland, you will mark in the first place that the characteristic feature is the want of slope: marsh, waster, shoal; the rivers hardly drag themselves along, swollen and sluggish, with long, black-looking waves. . . .47 The “Saxons, Angles, Jutes, Frisians . . . [and] Danes” who occupied this region of Holland at the beginning of the first millennium are, according to Taine, the ancestors of the English;48 but since they themselves are of German descent, he also refers, in describing this “race” a few pages later, to some of their traits reported in Tacitus. It is the conception of the binding core of the English nation as the Anglo-Saxon race that accounts for Taine’s decision to identify the origins of English literature not in its antecedents in the Greek and Roman classics that provided the models and themes of so much of the best-known works of English “poesy”; not in the 46 Ibid., p. 17. 47 Ibid., p. 37. 48 Ibid., p. 39. [A PPIAH] Race, Culture, and Identity 91 Italian models that influenced the drama of Marlowe and Shakespeare; but in Beowulf, a poem in the Anglo-Saxon tongue, a poem that was unknown to Chaucer and Spenser and Shakespeare, the first poets to write in a version of the English language that we can still almost understand. 1.16 Darwin and the Rise of Race Science Arnold represents, then, a version of an older theory couched in terms of the new vocabulary of “race,” whose authority derives, in part, from its association with the increasing prestige of the natural sciences. (You will have noticed that in the excerpts from the Celtic literature lectures Arnold uses the word “data” several times.) And the most important theoretical development in the growth of a biological conception of race had already occurred by the time Arnold published Culture and Anarchy in 1869. For on November 24, 1859, Charles Darwin had published a work whose full title reads The Origin of Species by Means of Natural Selection or the Preservation of Favoured Races in the Struggle for Life. The word “race” had been used in this way to refer to kinds of animals and plants, as well as to kinds of people, for some time; but there is no doubt that even for a mid-nineteenth-century ear this title promises something of relevance to the study of human difference. Indeed, the very fact that a single scientific theory promised to account for the variety of kinds of animals, in general, made its application to humans a natural step in the continuing process of placing the study of human anatomy in the context of a comparative zoology. Darwin suggested, with characteristic caution, in The Origin of Species that his theory might throw light on “the origin of man and his history”; the implication being that human beings developed, like other modern organisms, out of earlier forms. Taken to its “logical conclusion” this view suggested the oneness not only of all human beings -related by common descent -but, at least potentially, the common ancestry, and thus unity, of all life. The Tanner Lectures on Human Values 92 Darwin’s theory can be thought of as consisting of two components: one is the claim that kinds of organisms develop by “descent with modification.” 49 This claim was immediately widely accepted and applied to understanding the classification of organisms, representing, as it did, a continuation of arguments made five decades earlier by Lamarck. But Darwin’s more distinctive claim was that the mechanism of modification was natural selection: the selective survival of characteristics that gave individuals advantages in the “struggle for life.” Darwin here drew on the parallelism with artificial selection of animals that was carried on by horse and cattle breeders and by pigeon-fanciers. Just as they worked only with the natural variation among animals, selecting those with characteristics they favored and breeding from them, so, in Darwin’s theory, nature “selected” organisms for breeding, not (as the rather colorful talk of the “struggle for life” suggested) by destroying some and allowing others to survive, but by affecting differentially rates of reproductive success. This claim was not so easily accepted. To begin with it was not clear that there was sufficient variation within most kinds of organisms on which selection could work; and, indeed, though Darwin and Darwinians did stress the variability of natural populations, they had no account of the origin of the variations on which selection could act. More than this, most selective forces did not look as though they applied sufficient selection pressure to lead to any very substantial effects: it was only much later, with the development of population genetics, that it was possible to show that relatively small differences in survival rates could produce cumulatively large effects. And, finally, Darwin had an inadequate and underdeveloped theory of inheritance: the modern account, in terms of the gene, had no real impact until after Mendel’s work was rediscovered in 1900. The theory of evolution by natural selection required that 49 My account here is based on Coleman, Biology in the Nineteenth Century. [A PPIAH ] Race, Culture, and Identity 93 organisms should inherit the characteristics of their ancestors : otherwise the surviving offspring of an organism with a trait that gave it an advantage on the struggle for life offered no guarantee that its children would carry the same trait. Indeed, since Darwin believed in a sort of blending theory of inheritance, in which what accounted for a particular observable characteristic was the blended mixture of the factors that determined that characteristic in one’s parents, he could not really explain why a factor that was rare in a population could survive at all, since it would be constantly “diluted” by more common forms. There were other problems: if you want to treat all creatures as derived from a single ancient population, there must be some source of new variations: otherwise every characteristic in any modern organism must have existed in the earliest population. (Darwin was aware of “sports,” creatures like the two-headed pigs to which I have already referred; but he thought- rightly, as it turns out -that these were of little importance in evolution.) It is thus only with the development of Mendelism, with its account of inheritance in terms of genes, and its recognition of the possibility of new variety arising by mutation, that the theory of natural selection was placed on a sound footing. This second part of Darwin’s theory -the view of natural selection - was therefore rightly greeted with less immediate enthusiasm than the general idea of descent with modification. Descent with modification was all that was required, however, to allow biology to give a much more straightforward account of how organisms should be classified. Darwin thought of species as essentially classificatory conveniences ; 50 h e was interested in how populations changed their character and separated from each other, 50 See George W. Stocking, Race, Culture and Evolution (New York: Free Press, 1968) : “Darwin’s own position on the question of human races was equally congenial to polygenist thinking. Although he thought it a matter of indifference whether human races were called species or subspecies, he granted that a naturalist confronted for the first time with specimens of Negro and European man would doubtless call them ‘good and true species’ ”(p. 46). 94 The Tanner Lectures on Human Values not in drawing boundaries between them. But his theory allowed that the accumulation of differences by selection could gradually produce kinds -varieties or species - that were measurably different and suggested a mode of classification in which kinds that were more closely related by evolution should be classified together. Thus, the general acceptance of descent with modification and the increasing acceptance of Darwin’s theory of natural selection gave scientific support to the idea that human kinds -races -like animal and plant species could be both evolutionarily related and biologically distinct. Furthermore, even though human races were not mutually infertile, the theory of evolution suggested a way of thinking of varieties as being in the process of speciation: races might not be species, but they were, so to speak, moving in that direction. 1.17 The Problem for a Biology of Race Darwin, as I have said, thought of the species as essentially a classificatory convenience : he was, in philosophical jargon, a nominalist about species, holding that the boundaries between species were not clearly marked “in nature”; and if species were not marked in nature the varieties or subspecies (which is what, on his view, human races were), being even less distinct from each other than species, were presumably classificatory conveniences also. To believe this was already to move away from the sort of racial essences that we find in Arnold. For Arnold, the interest of the characteristics of a race was exactly that you could suppose that its members all shared certain properties; so that having identified people’s race membership from their appearance one could then make inferences about their moral or literary dispositions. It makes sense that Darwin, whose whole analysis depends on the recognition of variation within populations, was more interested in the ways individuals differed from each other within their varieties than in the ways they were similar. Once we have the modern genetic picture we can see that each person is the product of enormous numbers of genetic characteris- [A PPIAH] Race, Culture, and Identity 95 tics, interacting with each other and with an environment, and that there is nothing in the theory of evolution to guarantee that a group that shares one characteristic will share all or even most others. Characteristics on different chromosomes are, as the Mendelians said, independently assorted. The theory of evolution will also predict that as you move through a geographical range along a gradient of selection pressure the frequency of certain characteristics -those that affect skin color, for example -may change fairly continuously, so that populations may blend into each other; and characteristics may drift from one neighboring population into another over time by intermarriage (or, to speak less euphemistically, interbreeding). Indeed, it turns out that, in humans, however you define the major races, the biological variability within them is almost as great as the biological variation within the species as a whole: put another way, while there are some characteristics that we are very good at recognizing -skin color, hair, skull shape -that are very unevenly geographically distributed, the groups produced by these assignments do not cluster much for other characteristics. This fact was noticed by Ralph Waldo Emerson, only a few years after Arnold’s essays. In 1876, in his essays on English Traits, he wrote : An ingenious anatomist has written a book to prove that races are imperishable,51 but nations are pliant constructions, easily changed or destroyed. But this writer did not found his assumed races on any necessary law, disclosing their ideal or metaphysical necessity; nor did he on the other hand count with precision the existing races and settle the true bounds; a point of nicety, and the popular test of his theory. The individuals at the extremes of divergence in one race of men are as unlike as the wolf to the lapdog. Yet each variety shades down imperceptibly into the next, and you cannot draw the line where a race begins or ends. Hence every writer makes a different count. Blumenbach reckons five races; Humboldt three; and 51 The reference is to Robert Knox's The Races of Men (1850). 96 The Tanner Lectures on Human Values Mr. Pickering, who lately in our Exploring Expedition thinks he saw all kinds of men that can be on the planet, makes eleven.52 Even limiting oneself to the range of morphological criteria available to these comparative anatomists it is hard to classify people objectively into a small set of populations; and whichever way you do it, it will turn out that, for biological purposes, your classification will contain almost as much human genetic variation as there is in the whole species.53 “Race,” then, as a biological concept, picks out, at best, among humans classes of people who share certain easily observable physical characteristics, most notably skin color and a few visible features of the face and head. The materials for an evolutionary explanation for skin color variation are easily laid out. The original human population had dark skins, which give you a selective advantage in the tropics, because they protect you somewhat from skin cancer. Lighter skins developed in colder climes, no doubt in part because skin cancer is less of a problem where you are permanently clothed, because of the cold, and the sun’s rays pass more obliquely through the atmosphere. There may have been actual selection for white skins— maybe a landscape of mist and snow makes it easier to hide from your enemies -or it may just be that the mutations that make for white skin developed and survived because there was no longer selection pressure against them.54 This second possibility illustrates 52 Ralph Waldo Emerson, English Traits (1876), vol. 5, Concord Edition (Boston and New York: Houghton Mifflin, 1904), pp. 44-45. 53 “On average there’s .2 percent difference in genetic material between any two randomly chosen people on Earth. Of that diversity, 85 percent will be found within any local group of people -say, between you and your neighbor. More than half ( 9 percent) of the remaining 15 percent will be represented by differences between ethnic and linguistic groups within a given race (for example, between Italians and French). Only 6 percent represents differences between races (for example, between Europeans and Asians). And remember that’s 6 percent of .2 percent. In other words, race accounts for only a minuscule .012 percent difference in our genetic material” (Paul Hoffman, “The Science of Race,” Discover [November 19941, 4 ) . 54 See Bernard R. Ortiz de Montellano, “Melanin, Afrocentricity and Pseudoscience,” Yearbook of Physical Anthropology 36 (1993), 33-57. [A PPIAH ] Race, Culture, and Identity 97 a form of evolutionary change that is of some importance— namely, the development of populations whose character is the result not of adaptation but of the presence, by chance, in an isolated environment of a particular nonrepresentative sample of the total gene pool. And we may as well mention a third possibility here, one that Darwin noticed as well, which is that skin color was maintained by sexual selection: because, for some reason or other, human beings of one sex or other (or both) developed a preference for mates with lighter skins. Why does biological variation in skin color not correlate more with other characteristics? Partly, because the other characteristics have been selected (as has, say, sickle-cell disease, in parts of West Africa and the eastern Mediterranean) under pressures not highly correlated with the presence of harmful amounts of sunlight. Perhaps, too, because there are mechanisms that have evolved to maintain the stability of the genotype, reflecting, among other things, the fact that certain combinations of genes are adaptive only when they are present together.55 As a result, even after long periods of the order of hundreds of thousands of years -of geographical separation, human populations do not drift apart significantly with respect to most of their biological properties. And, finally, because there has been continuous exchange of genes among the major geographical areas of human settlement over the hundreds of thousands of years since the first humans set off out of Africa. The United States bears witness to the continuing significance of this phenomenon. It is true that Americans still tend, overwhelmingly, to marry people of their own, as we say, “racial identity.” But very large numbers (perhaps as many as two-thirds) of African-Americans have some European forebears ; up to twofifths may have American Indian “blood”; and at least 5 percent of white Americans are thought to have African roots. It is estimated that 20 to 30 percent of the genes of the average African55 Ernst Mayr, Populations, Species and Evolution (Cambridge: Harvard University Press, 1970), p. 300. 98 The Tanner Lectures on Human Values American come from European and American Indian ancestors. 56 The result is that, even if the four roughly separated populations of the four continents from which the ancestors of most Americans came had each been much less genetically variable than was in fact the case, there would still be large numbers of people whose skin color predicts very few other biological properties. 1.18 Why There Are No Races W e have followed enough of the history of the race concept and said enough about current biological conceptions to answer, on both ideational and referential view, the question whether there are any races. On the ideational view, the answer is easy. From Jefferson to Arnold, the idea of race has been used, in its application to humans, in such a way as to require that there be significant correlations between the biological and the moral, literary, or psychological characters of human beings; and that these be explained by the intrinsic nature (the “talents” and “faculties” in Jefferson; the “genius,” in Arnold) of the members of the race.57 That has turned out not to be true, the recent fuss generated by T h e Bell Curve about the correlation of race and IQ in the United States notwithstanding. Even if you believed Charles Murray and Richard Herrnstein’s estimates of the heritability of IQ within groups in the United States -and you shouldn’t -they offer almost no evidence relevant to refuting the claim that the differences between American groups are entirely caused by the environment -say, in particular, by the ways that blacks are treated in a racist society.58 56 James Shreve, “Terms of Estrangement,” Discover (November 1994), 58. All these claims should be interpreted bearing in mind the fact that a “recent study found that in the early 1970s, 34 percent of the people participating in a census survey in two consecutive years changed racial groups from one year to the next” (ibid.). 57 That is, not produced by the fact that people who have certain physical appearances are treated in ways that produce differences. 58 Since this point is elementary it is perhaps worth explaining. Heritability measures the ratio of variance in a characteristic in an environment that is due to [A PPIAH] Race, Culture, and Identity 99 Once you have the modern theory of inheritance, you can see why there is less correlation than everyone expected between skin color and things we care about: people are the product not of essences but of genes interacting with each other and with environments and there is little systematic correlation between the genes that fix color and the like and the genes that fix courage or literary genius. So, to repeat, on the ideational view we can say that nothing in the world meets the criteria for being a Jeffersonian or an Arnoldian race. The biological notion of race was meant to account only for a na...
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Appiah and Haslanger on Semantic Externalism

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Appiah and Haslanger on Semantic Externalism
It is worth noting that Appiah and Hanslinger subscribe to two divergent schools of
thought, and they, therefore, advance different arguments on the essence of race vocabulary. From
the onset, it is essential to note that Appiah subscribes to the error theory. As an eliminativist,
Appiah does not believe that races are actual and the issue of race does not exist in the first place.
According to Appiah (1994), the best way to solve the social injustices we face today is by first
accepting that race is fiction. Appiah asserts that races do not exist and are just a social construct
whose main objective is to underwrite racism. While racism is defined as social prejudice,
antagonism, or discrimination directed towards a person or people whose race is different, racism
on those terms is unsatisfactory since racism is a complex issue that seemingly means differently
to other people. He compares the belief in races with the idea of witches. To him, if witches do
not exist, then it follows that races also do not exist. On her part, Sally Haslanger believes that
races are genuine and to solve the social problems associated with racism. We need first to accept
that we are dealing with a real problem. As a social constructionist, Haslanger is an authority in
the feminist and critical race theories.
Section 1: Textual Analysis
As I earlier opined in the introduction part of the essay, both Appiah and Haslanger disagree
on whether races exist. For Appiah, races do not exist, and therefore it should be a non-issue to
emphasize an only fictional problems. He also believes that to solve the issues of racism, we need
to acknowledge the fact that it does not exist. On the contrary, Sally Haslanger believes that races
are actual, and we need first to accept the reality that it is a problem that exists and establish
solutions to deal with it. From the onset, I agree with Haslanger's perspe...


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