By Gracia, Jorge J. E

"This publication brings jointly the most admired students within the philosophy of race and ethnicity in dialog approximately problems with ethnic and racial id, nationality, and ethnic philosophy. The ebook comprises the simplest security via Jorge J.E. Gracia of his familial-historical view of Latino identity"--Provided via publisher.


"This e-book brings jointly the most in demand students within the philosophy of race and ethnicity in dialog approximately problems with ethnic and racial identification, nationality, and ethnic philosophy. Read more...

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Extra info for Debating race, ethnicity, and Latino identity : Jorge J.E. Gracia and his critics

Sample text

The difference between the pieces included in the volume edited by Gracia and De Greiff, on the one hand, and Gracia’s monograph, on the other, is that the latter articulated a comprehensive theory of Hispanic/Latino identity and applied it to many of the questions that can be asked about the situation of this group in the United States, whereas the first offered a variety of opinions presented from many different perspectives. Once the doors were open to these topics and approaches, other Hispanic/Latino philosophers followed suit.

Gracia responds to Blum by pointing out that metaphysics is always prescriptive insofar as it proposes particular understandings of facts but that, as in science, it has to begin by taking facts into account. In the case of race and ethnicity, it is important to consider the attitudes and views people have, but a proper theory should go beyond the views available if these are inconsistent or inaccurate and propose positions that are not. He responds to Blum’s objections against the familial conception of race and ethnicity by noting that Blum assumes both that Gracia understands ethne as nuclear families, which he does not, and that the organization of ethne is similar throughout different groups, which Gracia disputes.

In his view, Gracia does not need to have recourse to the notion of an ethnic identity, which García finds problematic and dubious. Identity always needs two points of comparison because it is always relational. García grants the need to speak of and identify Hispanics for purposes of affirmative action, for example, but he rejects the need for the notion of a Hispanic identity. Although he commends Gracia for his realistic ontology and his methodology, he goes on to formulate other objections, to which I shall turn later.

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