Abstract

This article considers the critical theory of the Frankfurt School in the context of decolonisation and asks whether it can have continuing relevance given its foundations in white, western traditions which bear the hallmarks of colonialism. Despite critical theory, particularly in its early radical figurations, situating itself as an alternative to traditional western philosophy it undoubtedly shares some of the myopic and Eurocentric traits of this tradition. Mindful of not wishing to perpetuate colonial impulses to appropriate Indigenous philosophies, this article harnesses the twin ideas of a decolonial conversation and interacting in a third space, both of which foreground historical power imbalances and injustices. Only on that basis can a genuine engagement occur between western and Indigenous thought. My aim, as a western scholar, is to explore the relevance of critical theory in this decolonial age. By highlighting intersections, while acknowledging crucial differences, between critical theory and Indigenous philosophies I seek to show that critical theory can play a crucial role in how western scholars respond to and embrace the necessary and compelling movement of decolonialisation, but only first by acknowledging their own shortcomings, particularly in relation to race, racism and colonialism.

摘要

本文在非殖民化的背景下考虑法兰克福学派的批判理论，并询问它是否可以继续具有相关性，因为它的基础是带有殖民主义标志的白人西方传统。尽管批判理论，特别是在其早期的激进形象中，将自己定位为传统西方哲学的替代品，但它无疑分享了这一传统的一些短视和以欧洲为中心的特征。考虑到不希望将殖民冲动延续到适当的土著哲学上，本文利用了去殖民对话和在第三空间互动的双重思想，这两者都突出了历史权力的不平衡和不公正。只有在此基础上，西方和本土思想之间才能真正发生接触。作为一名西方学者，我的目标是，是探索批判理论在这个非殖民时代的相关性。通过强调批判理论和土著哲学之间的交叉点，同时承认关键差异，我试图表明批判理论可以在西方学者如何回应和接受非殖民化的必要和令人信服的运动中发挥关键作用，但首先要承认他们自己的缺点，特别是在种族、种族主义和殖民主义方面。