Exploring how religious and secular forces interact in the modern world.
When we dehumanize Indigenous peoples at the level of epistemology, the endogenous study of Indigenous knowledge is rendered illegible. Even impossible.
Read More →
Decolonial and decolonizing currents are not monolithic.
Read More →
They could not figure out why the police would be so violent in the face of non-violent protesters. In searching for a justification for this unjustifiable violence of the police, the anchors were engaged in theodicy.
Read More →
Occlusions of colonial knowledge do not merely render accounts of modern subjectivity incomplete; they render them fantasies.
Read More →
Questioning the normative status of the term philosophy and attempting to reclaim and decolonize the term itself involves deconstructing the racist history haunting the archive of philosophical canons.
Read More →
Decolonial scholarship on the body entails not just adding a new category of analysis; it requires a shift in approach.
Read More →
If for the continental philosopher there is no possibility of thinking outside Europe, for the colonially appointed philosopher of religion there is no possibility of existence outside a totalizing Christian framework.
Read More →
What might scholarship in comparative religious ethics that addresses decolonialism look like?
Read More →
Achieving a more complete understanding of the variety and pervasiveness of harm that war and warriors inflict on persons should radically change how just war thinkers view the prudence and justice of specific acts of war.
Read More →
The integrity of religious ethics as a field depends on scholars’ ability to listen to, and take seriously, structural oppression and its relation to definitions of personhood.
Read More →