The first book-length study of W. E. B. Du Bois's conceptualization of American whiteness. W. E. B. Du Bois famously argued that whiteness in the US in the late nineteenth and early twentieth centuries functioned as a "public and psychological wage," offering valuable social standing to even the poorest of whites. Such "compensation," dependent on the devaluation of Black existence, helped secure the US capitalist regime and prevent interracial class solidarity. This book argues that Du Bois's influential account of compensatory whiteness is crucially important, but also incomplete. For Du Bois, whiteness was never one thing, but many. Focusing on Du Bois's middle-period work (about 1920-1940), Ella Myers uncovers an overlooked, complex analysis that theorizes whiteness as a source of varied gratifications. These gratifications include not only the status rewards of racial capitalism, but also the enjoyment of gratuitous Black suffering and the conviction that the planet belongs to those marked as "white." The book shows that Du Bois's analysis, developed in response to the pressing political problems of his own day, also offers insight into 21st century struggles for racial justice. Myers argues that it is important to recognize the extent to which anti-Blackness continues to underwrite plural -and deeply disturbing-forms of white gratification here and now. Doing so helps explain the tenacity of America's unequal racial order and also reveals why creative, multifaceted strategies of resistance are necessary to end it.
What is the spirit that animates collective action? What is the ethos of democracy? Worldly Ethics offers a powerful and original response to these questions, arguing that associative democratic politics, in which citizens join together and struggle to shape shared conditions, requires a world-centered ethos. This distinctive ethos, Ella Myers shows, involves care for "worldly things," which are the common and contentious objects of concern around which democratic actors mobilize. In articulating the meaning of worldly ethics, she reveals the limits of previous modes of ethics, including Michel Foucault's therapeutic model, based on a "care of the self," and Emmanuel Levinas's charitable model, based on care for the Other. Myers contends that these approaches occlude the worldly character of political life and are therefore unlikely to inspire and support collective democratic activity. The alternative ethics she proposes is informed by Hannah Arendt's notion of amor mundi, or love of the world, and it focuses on the ways democratic actors align around issues, goals, or things in the world, practicing collaborative care for them. Myers sees worldly ethics as a resource that can inspire and motivate ordinary citizens to participate in democratic politics, and the book highlights civic organizations that already embody its principles.
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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
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