Kwame Anthony Appiah

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British-American philosopher and writer

Kwame Akroma-Ampim Kusi Anthony Appiah FRSL (/ˈæpiɑː/ AP-ee-ah; born 8 May 1954) is a philosopher, cultural theorist, and novelist whose interests include political and moral theory, the philosophy of language and mind, and African intellectual history. Appiah was the Laurance S. Rockefeller University Professor of Philosophy at Princeton University, before moving to New York University (NYU) in 2014. He holds an appointment at the NYU Department of Philosophy and NYU's School of Law. Appiah was elected President of the American Academy of Arts and Letters in January 2022.

1 Personal life and education
2 Career
- 2.1 Ideas
  - 2.1.1 Cosmopolitanism
  - 2.1.2 Criticism of Afrocentric world view
3 In popular culture
4 Awards and honours
5 Bibliography
- 5.1 Books
- 5.2 Book chapters
- 5.3 Journal articles
6 See also
7 References
8 Further reading
9 External links

Personal life and education

Appiah was born in London, England, to Peggy Cripps Appiah, an English art historian and writer, and Joe Appiah, a lawyer, diplomat, and politician from Ashanti Region, Ghana. For two years (1970–72) Joe Appiah was the leader of a new opposition party that was made by the country's three opposing parties. Simultaneously, he was the president of the Ghana Bar *ociation. Between 1977 and 1978, he was Ghana's representative at the United Nations. He died in an Accra hospital in 1990.

Kwame Anthony Appiah was raised in *asi, Ghana, and educated at Bryanston School and Clare College, Cambridge, where he earned his BA (First Cl*) and PhD degree in philosophy. He has three sisters: Isobel, Adwoa and Abena. As a child, he spent a good deal of time in England, staying with his grandmother Dame Isobel Cripps, widow of the English statesman Sir Stafford Cripps.

Appiah's mother's family has a long political tradition: Sir Stafford was a nephew of Beatrice Webb and was Labour Chancellor of the Exchequer (1947–50) under Clement Attlee; his father, Charles Cripps, was Labour Leader of the House of Lords (1929–31) as Lord Parmoor in Ramsay MacDonald's government; Parmoor had been a Conservative MP before defecting to Labour.

Through his grandmother Isobel Cripps, Appiah is a descendant of John Winthrop and the New England Winthrop family of Boston Brahmins as one of his ancestors, Robert Winthrop, was a Loyalist during the American Revolutionary War and migrated to England, becoming a distinguished Vice Admiral in the British Navy. Through Isobel, he is also descended from the British pharmacist James Crossley Eno.

Through Professor Appiah's father, a Nana of the Ashanti people, he is a direct descendant of Osei Tutu, the warrior emperor of pre-colonial Ghana, whose reigning successor, the Asantehene, is a distant relative of the Appiah family. Also among his African ancestors is the Ashanti nobleman Nana Akroma-Ampim I of Nyaduom, a warrior whose name the Professor now bears.

He lives with his husband, Henry Finder, an editorial director of The New Yorker, in an apartment in Manhattan, and a home in Pennington, New Jersey with a small sheep farm. Appiah has written about what it was like growing up gay in Ghana.

Appiah became a naturalized U.S. citizen in 1997. His nephew is the actor Adetomiwa Edun.

Career

Kwame Anthony Appiah during a lecture and visit to Knox College in 2006.

Appiah taught philosophy and African-American studies at the University of Ghana, Cornell, Yale, Harvard, and Princeton Universities from 1981 to 1988. He was, until recently, the Laurance S. Rockefeller University Professor of Philosophy at Princeton (with a cross-appointment at the University Center for Human Values) and was serving as the Bacon-Kilkenny Professor of Law at Fordham University in the fall of 2008. Appiah also served on the board of PEN American Center and was on a panel of judges for the PEN/Newman's Own First Amendment Award. He has taught at Yale, Cornell, Duke, and Harvard universities and lectured at many other ins*utions in the US, Germany, Ghana and South Africa, and Paris. Until the fall of 2009, he served as a trustee of Ashesi University College in Accra, Ghana. Currently, he is a professor of philosophy and law at NYU.

His Cambridge dissertation explored the foundations of probabilistic semantics. In 1992, Appiah published In My Father's House, which won the Herskovitz Prize for African Studies in English. Among his later books are Colour Conscious (with Amy Gutmann), The Ethics of Iden*y (2005), and Cosmopolitanism: Ethics in a World of Strangers (2006). He has been a close collaborator with Henry Louis Gates Jr., with whom he edited Africana: The Encyclopedia of the African and African-American Experience. Appiah was elected a Fellow of the American Academy of Arts and Sciences in 1995.

In 2008, Appiah published Experiments in Ethics, in which he reviews the relevance of empirical research to ethical theory. In the same year, he was recognised for his contributions to racial, ethnic, and religious relations when Brandeis University awarded him the first Joseph B. and Toby Gittler Prize.

As well as his academic work, Appiah has also published several works of fiction. His first novel, Avenging Angel, set at the University of Cambridge, involved a murder among the Cambridge Apostles; Sir Patrick Scott is the detective in the novel. Appiah's second and third novels are Nobody Likes Le*ia and Another Death in Venice.

Appiah has been nominated for, or received, several honours. He was the 2009 finalist in the arts and humanities for the Eugene R. Gannon Award for the Continued Pursuit of Human Advancement. In 2010, he was named by Foreign Policy magazine on its list of top global thinkers. On 13 February 2012, Appiah was awarded the National Humanities Medal at a ceremony at the White House.

Appiah currently chairs the jury for the Berggruen Prize, and serves on the Berggruen Ins*ute's Philosophy & Culture Center's Academic Board. He was elected as President of the American Academy of Arts and Letters in January 2022.

Ideas

Appiah argues that the formative denotation of culture is preceded by the efficacy of intellectual interchange. From this position he views organisations such as UNICEF and Oxfam in two lights: on the one hand he seems to appreciate the immediate action these organisations provide while on the other he points out their long-term futility. His focus is, instead, on the long-term political and economic development of nations according to the Western capitalist/democratic model, an approach that relies on continued growth in the "marketplace" that is the capital-driven modern world.

However, when capitalism is introduced and it does not "take off" as in the Western world, the livelihood of the peoples involved is at stake. Thus, the ethical questions involved are certainly complex, yet the general impression in Appiah's "Kindness to Strangers" is one which implies that it is not up to "us" to save the poor and starving, but up to their own governments. Nation-states must *ume responsibility for their citizens, and a cosmopolitan's role is to appeal to "our own" government to ensure that these nation-states respect, provide for, and protect their citizens.

If they will not, "we" are obliged to change their minds; if they cannot, "we" are obliged to provide *istance, but only our "fair share," that is, not at the expense of our own comfort, or the comfort of those "nearest and dearest" to us.

Appiah's early philosophical work dealt with probabilistic semantics and theories of meaning, but his more recent books have tackled philosophical problems of race and racism, iden*y, and moral theory. His current work tackles three major areas: 1. the philosophical foundations of liberalism; 2. the questioning of methods in arriving at knowledge about values; and 3. the connections between theory and practice in moral life, all of which concepts can also be found in his book Cosmopolitanism: Ethics in a World of Strangers.

On postmodern culture, Appiah writes, "Postmodern culture is the culture in which all postmodernisms operate, sometimes in synergy, sometimes in compe*ion; and because contemporary culture is, in a certain sense to which I shall return, transnational, postmodern culture is global:– though that emphatically does not mean that it is the culture of every person in the world."

Cosmopolitanism

Princeton University professor Kwame Anthony Appiah, lecturing at Syracuse University's S. I. Newhouse School of Public Communications.

Appiah has been influenced by the cosmopolitanist philosophical tradition, which stretches from German philosophers such as G. W. F. Hegel through W. E. B. Du Bois and others. In his article "Education for Global Citizenship", Appiah outlines his conception of cosmopolitanism. He therein defines cosmopolitanism as "universality plus difference". Building from this definition, he *erts that the first takes precedence over the latter, that is: different cultures are respected "not because cultures matter in themselves, but because people matter, and culture matters to people." But Appiah first defined it as its problems but ultimately determines that practising a citizenship of the world and conversation is not only helpful in a post-9/11 world. Therefore, according to Appiah's take on this ideology, cultural differences are to be respected in so far as they are not harmful to people and in no way conflict with our universal concern for every human's life and well-being.

In his book Cosmopolitanism: Ethics in a World of Strangers (2006), Appiah introduces two ideas that "intertwine in the notion of cosmopolitanism" (Emerging, 69). The first is the idea that we have obligations to others that are bigger than just sharing citizenship. The second idea is that we should never take for granted the value of life and become informed of the practices and beliefs of others. Kwame Appiah frequents university campuses to speak to students. One request he makes is, "See one movie with sub*les a month."

In Lies that Bind (2018), Appiah attempts to deconstruct iden*ies of creed, colour, country, and cl*.

Criticism of Afrocentric world view

Appiah has been a critic of contemporary theories of Afrocentrism. In his 1997 essay "Europe Upside Down: Fallacies of the New Afrocentrism," he argues that current Afrocentricism is striking for "how thoroughly at home it is in the frameworks of nineteenth century European thought," particularly as a mirror image to Eurocentric constructions of race and a preoccupation with the ancient world. Appiah also finds an irony in the conception that if the source of the West lies in ancient Egypt via Greece, then "its legacy of ethnocentrism is presumably one of our moral liabilities."

In popular culture

In 2007, Appiah was a contributing scholar in the PBS-broadcast do*entary Prince Among Slaves produced by Unity Productions Foundation.
In 2007 he also appeared in the TV do*entary series Racism: A History as an on-screen contributor.
Appiah appeared alongside a number of contemporary philosophers in Astra Taylor's 2008 film Examined Life, discussing his views on cosmopolitanism.
In 2009, he was an on-screen contributor to the movie Herskovits: At the Heart of Blackness.
In 2015, he became one of three contributors to the New York Times Magazine column "The Ethicist", before *uming sole authorship of the column later that year.
He delivered the BBC's Reith Lectures in late 2016 on the theme of Mistaken Iden*ies.
In late 2016, he contended that Western civilization did not exist, and argued that many uniquely Western attributes and values were instead universal.
In 2018, Appiah appeared in the episode "Can We Live Forever?" of the do*entary series Explained.

Awards and honours

Anisfield-Wolf Book Award for In My Father's House, April 1993
Honorable Mention, James Russell Lowell Prize of the Modern Language *ociation for In My Father's House, December 1993
1993 Herskovits Award of the African Studies *ociation "for the best work published in English on Africa", for In My Father's House, December 1993
Annual Book Award, 1996, North American Society for Social Philosophy, "for the book making the most significant contribution to social philosophy" for Color Conscious, May 1997
Ralph J. Bunche Award, American Political Science *ociation, "for the best scholarly work in political science which explores the phenomenon of ethnic and cultural pluralism" for Color Conscious, July 1997
Outstanding Book on the subject of human rights in North America, Gustavus Myers Center for the Study of Human Rights in North America, for Color Conscious, 10 December 1997
Elected member of the American Philosophical Society
Honorable Mention, Gustavus Myers Outstanding Book Award, Gustavus Myers Center for the Study of Bigotry and Human Rights for The Ethics of Iden*y, 9 December 2005
Editors' Choice New York Times Book Review, The Ethics of Iden*y, 26 June 2005.
Amazon.com Best Books of 2005, Top 10 Editors' Picks: Nonfiction, The Ethics of Iden*y, December 2005
Arthur Ross Book Award of the Council on Foreign Relations, Cosmopolitanism, May 2007
Finalist for Estoril Global Ethics Book Prize, for Cosmopolitanism (2009)
A Times Literary Supplement's Book of the Year 2010 for The Honor Code
One of New York Times Book Review's 100 Notable Books of 2010 for The Honor Code
New Jersey Council for the Humanities Book Award 2011 for The Honor Code
Global Thought Leaders Index 2015, No. 95, The World Post
In August 2016, he was enstooled as the Nkosuahene of Nyaduom, a Ghanaian chief of the Ashanti people, in Nyaduom - his family's ancestral chiefdom in Ghana.
In 2017 he was elected as a Fellow of the Royal Society of Literature
In June 2017 he was named by the Carnegie Corporation of New York as one of its 2017 "Great Immigrants"
In December 2021, he received the prestigious Gold Medal from The National Ins*ute of Social Sciences.

Bibliography

Books

*ertion and Conditionals. Cambridge Studies in Philosophy Series. Cambridge Cambridgeshire New York: Cambridge University Press. 1985. ISBN:9780521304115.
For Truth in Semantics. Philosophical Theory Series. Oxford, UK; New York, NY, USA: B. Blackwell. 1986. ISBN:9780631145967.
Necessary Questions: An Introduction to Philosophy. Englewood Cliffs, New Jersey: Prentice-Hall. 1989. ISBN:9780136113287.
In My Father's House: Africa in the Philosophy of Culture. London / New York: Methuen / Oxford University Press. 1992. ISBN:9780195068511.
With Gutmann, Amy (1996). Color Conscious: The Political Morality of Race. Princeton, New Jersey: Princeton University Press. ISBN:9780691026619.
With Appiah, Peggy; Agyeman-Duah, Ivor (2007) . Bu me b?: Proverbs of the Akans (2nd:ed.). Oxfordshire, UK: Ayebia Clarke. ISBN:9780955507922.
Kosmopolitischer Patriotismus (in German). Frankfurt am Main: Suhrkamp. 2001. ISBN:9783518122303.
With Gates Jr., Henry Louis, ed. (2003). Africana: The Encyclopedia of the African and African American Experience: the concise desk reference. Philadelphia: Running Press. ISBN:9780762416424.
Thinking It Through: An Introduction to Contemporary Philosophy. Oxford New York: Oxford University Press. 2003. ISBN:9780195134582.
The Ethics of Iden*y. Princeton, New Jersey: Princeton University Press. 2005. ISBN:9780691130286. Archived from the original on 18 October 2006. Retrieved 11 January 2006.

Translated as: La Ética de la identidad (in Spanish). Buenos Aires, Madrid: Katz Editores. 2007. ISBN:9788493543242.

Cosmopolitanism: Ethics in a World of Strangers. New York: W.W. Norton & Co. 2006. ISBN:9780141027814.

Translated as: Cosmopolitismo: la ética en un mundo de extraños (in Spanish). Buenos Aires, Madrid: Katz Editores. 2007. ISBN:9788496859081.

The Politics of Culture, the Politics of Iden*y. Toronto, Canada: ICC at the Royal Ontario Museum. 2008. ISBN:9780888544643.
Experiments in Ethics. Cambridge, M*achusetts: Harvard University Press. 2008. ISBN:9780674034570.

Translated as: Experimentos de ética (in Spanish). Buenos Aires, Madrid: Katz Editores. 2010. ISBN:9788492946112.

Mi cosmopolitismo (in Spanish). Buenos Aires, Madrid: Katz Editores. 2008. ISBN:9788496859371. (En coedición con el Centro de Cultura Contemporánea de Barcelona.)
The Honor Code: How Moral Revolutions Happen. New York: W. W. Norton. 2010. ISBN:9780393071627.
Lines of Descent: W.E.B. Du Bois and the Emergence of Iden*y. Cambridge, M*achusetts: Harvard University Press. 2014. ISBN:9780674419346.
Kapai, Puja, ed. (2015). A Decent Respect: Honor in the Life of People and of Nations, Hochelaga Lectures 2015. Faculty of Law: University of Hong Kong. Original lecture.
As If: Idealization and Ideals. Based on The 2013 Paul Carus Lectures. Cambridge: Harvard University Press, 2017.
The Lies That Bind: Rethinking Iden*y—Creed, Country, Color, Cl*, Culture. London: Profile Books, 2018 and New York: Liveright Publishing, Profile Books, 2018 ISBN:978-1781259238, 978-1631493836

Novels

Avenging Angel. New York: St. Martin's Press. 1991. ISBN:9780312058173.
Nobody Likes Le*ia. London: Constable. 1994. ISBN:9780094733008.
Another Death in Venice. London: Constable. 1995. ISBN:9780094744301.

Book chapters

Appiah, Anthony (1984), "Strictures on structures: the prospects for a structuralist poetics of African fiction", in Gates, Jr., Henry Louis (ed.), Black literature and literary theory, New York: Methuen, pp.:127–150, ISBN:9780415903349.
Appiah, Anthony (1985), "Soyinka and the philosophy of culture", in Bodunrin, P.O. (ed.), Philosophy in Africa: trends and perspectives, Ile-Ife, Nigeria: University of Ife Press, pp.:250–263, ISBN:9789781360725.
Appiah, Anthony (1987), "A long way from home: Richard Wright in the Gold Coast", in Bloom, Harold (ed.), Richard Wright, Modern Critical views Series, New York: Chelsea House Publishers, pp.:173–190, ISBN:9780877546399.
Appiah, Anthony (1990), "Race", in Lentricchia, Frank; McLaughlin, Tom (eds.), Critical terms for literary study, Chicago: University of Chicago Press, pp.:274–287, ISBN:9780226472027.
Appiah, Anthony (1990), "Racisms", in Goldberg, David (ed.), Anatomy of racism, Minneapolis: University of Minnesota Press, pp.:3–17, ISBN:9780816618040.
Appiah, Anthony (1991), "Tolerable falsehoods: agency and the interests of theory", in Johnson, Barbara; Arac, Jonathan (eds.), Consequences of theory, Baltimore: Johns Hopkins University Press, pp.:63–90, ISBN:9780801840456.
Appiah, Anthony (1992), "Inventing an African practice in philosophy: epistemological issues", in Mudimbe, Valentin-Yves (ed.), The surrep*ious speech: Présence Africaine and the politics of otherness, 1947–1987, Chicago: University of Chicago Press, pp.:227–237, ISBN:9780226545073.
Appiah, Kwame Anthony (1992), "Introduction", in Achebe, Chinua (ed.), Things fall apart, Everyman's Library Series, No. 135, New York: Knopf Distributed by Random House, pp.:ix–xvii, ISBN:9780679446231.
Appiah, Anthony (1992), "African iden*ies", in Amselle, Jean-Loup; Appiah, Anthony; Bagayogo, Shaka; Chrétien, Jean-Pierre; Dakhlia, Jocelyne; Gellner, Ernest; LaRue, Richard; Mudimbe, Valentin-Yves; Topolski, Jerzy (eds.), Constructions iden*aires: questionnements théoriques et études de cas, Québec: CÉLAT, Université Laval, ISBN:9782920576445. Fernande Saint-Martin sous la direction de Bogumil Jewsiewicki et Jocelyn Létourneau, Actes du Célat No. 6, Mai 1992.
Appiah, Kwame Anthony; Mudimbe, V. Y. (1993), "The impact of African studies on philosophy", in Bates, Robert H.; Mudimbe, V. Y.; O'Barr, Jean (eds.), Africa and the disciplines: the contributions of research in Africa to the social sciences and humanities, Chicago: University of Chicago Press, pp.:113–138, ISBN:9780226039015.
Appiah, K. Anthony (1994), "Iden*y, authenticity, survival: multicultural societies and social reproduction", in Taylor, Charles; Gutmann, Amy (eds.), Multiculturalism: examining the politics of recognition, Princeton, New Jersey: Princeton University Press, pp.:149–164, ISBN:9780691037790.
Appiah, Kwame Anthony (1995), "Philosophy and necessary questions", in Kwame, Safro (ed.), Readings in African philosophy: an Akan collection, Lanham: University Press of America, pp.:1–22, ISBN:9780819199119.
Appiah, K. Anthony (1996), "Race, culture, iden*y: misunderstood connections", in Peterson, Grethe B. (ed.), The Tanner lectures on human values XVII, Salt Lake City: University of Utah Press, pp.:51–136, ISBN:9780585197708. Pdf.
Appiah, K. Anthony (1997), "African-American philosophy?", in Pittman, John (ed.), African-American perspectives and philosophical traditions, New York: Routledge, pp.:11–34, ISBN:9780415916400.
Appiah, Kwame Anthony (1997), "Europe upside down: fallacies of the new Afrocentrism", in Grinker, Roy Richard; Steiner, Christopher B. (eds.), Perspectives on Africa: a reader in culture, history, and representation, Cambridge, M*achusetts: Blackwell, pp.:728–731, ISBN:9781557866868.
Appiah, Kwame Anthony (1997), "Is the 'post-' in 'postcolonial' the 'post-' in 'postmodern'?", in McClintock, Anne; Mufti, Aamir; Shohat, Ella (eds.), Dangerous liaisons: gender, nation, and postcolonial perspectives, Minnesota, Minneapolis: University of Minnesota Press, pp.:420–444, ISBN:9780816626496.
Appiah, Kwame Anthony (1996), "Iden*y: political not cultural", in Garber, Marjorie; Walkowitz, Rebecca L.; Franklin, Paul B. (eds.), Field work: sites in literary and cultural studies, New York: Routledge, pp.:34–40, ISBN:9780415914550.
Appiah, Kwame Anthony (1999), "Yambo Ouolouguem and the meaning of postcoloniality", in Wise, Christopher (ed.), Yambo Ouologuem: postcolonial writer, Islamic militant, Boulder, Colorado: Lynne Rienner Publishers, pp.:55–63, ISBN:9780894108617.
Appiah, Kwame Anthony (2000), "Aufklärung und dialogue der kulturen", in Krull, Wilhelm (ed.), Zukunftsstreit (in German), Weilerwist: Velbrück Wissenschaft, pp.:305–328, ISBN:9783934730175.
Appiah, K. Anthony (2001), "Grounding human rights", in Gutmann, Amy (ed.), Michael Ignatieff: Human rights as politics and idolatry, The University Center for Human Values Series, Princeton, New Jersey: Princeton University Press, pp.:101–116, ISBN:9780691114743.
Appiah, K. Anthony (2001), "Stereotypes and the shaping of iden*y", in Post, Robert C. (ed.), Prejudicial appearances: the logic of American antidiscrimination law, Durham: Duke University Press, pp.:55–71, ISBN:9780822327134.
Appiah, Kwame Anthony (2002), "The State and the shaping of iden*y", in Peterson, Grethe B. (ed.), The Tanner lectures on human values XXIII, Salt Lake City: University of Utah Press, pp.:235–297, ISBN:9780874807189 Pdf.
Appiah, Kwame Anthony (2009), "Sen's iden*ies", in Kanbur, Ravi; Basu, Kaushik (eds.), Arguments for a better world: essays in honor of Amartya Sen | Volume I: Ethics, welfare, and measurement, Oxford New York: Oxford University Press, pp.:475–488, ISBN:9780199239115.

Journal articles

Appiah, Kwame Anthony (Winter 1981). "Structuralist criticism and African fiction: an *ytic critique". Black American Literature Forum. 15 (4): 165–174. doi:10.2307/2904328. JSTOR:2904328. S2CID:149470070.
— (October 1984). "An argument against anti-realist semantics". Mind. 93 (372): 559–565. doi:10.1093/mind/XCIII.372.559. JSTOR:2254262.
— (November 1984). "Generalising the probabilistic semantics of conditionals". Journal of Philosophical Logic. 13 (4): 351–372. doi:10.1007/BF00247710. JSTOR:30226312. S2CID:21407826.
— (1 July 1985). "Verificationism and the manifestations of meaning". Aristotelian Society, Supplementary Volume. 59 (1): 17–31. doi:10.1093/aristoteliansupp/59.1.17.
— (Autumn 1985). "The uncompleted argument: Du Bois and the illusion of race". Critical Inquiry. 12 (1): 21–37. doi:10.1086/448319. JSTOR:1343460. S2CID:162202031.
— (April 1986). "The importance of triviality". The Philosophical Review. 95 (2): 209–231. doi:10.2307/2185590. JSTOR:2185590.
— (Spring 1986). "Review: Deconstruction and the philosophy of language Reviewed Work: The Deconstructive Turn: Essays in the Rhetoric of Philosophy by Christopher Norris". Diacritics. 16 (1): 48–64. doi:10.2307/464650. JSTOR:464650.
— (Spring–Summer 1986). "Review: Are we ethnic? The theory and practice of American pluralism. Reviewed work: Beyond Ethnicity: Consent and Descent in American Culture by Werner Sollors". Black American Literature Forum. 20 (1–2): 209–224. doi:10.2307/2904561. JSTOR:2904561.
— (Winter–Spring 1987). "Racism and moral pollution". The Philosophical Forum. 18 (2–3): 185–202. doi:10.1111/(ISSN)1467-9191.
— (Spring 1988). "Out of Africa: topologies of nativism". Yale Journal of Criticism. 2 (1): 153–178.
— (Autumn 1990). "Alexander Crummell and the invention of Africa". The M*achusetts Review. 31 (3): 385–406. JSTOR:25090195. Publisher's website.
— (October 1990). "But would that still be me?" Notes on gender, "race," ethnicity, as sources of "iden*y". The Journal of Philosophy. 87 (10): 493–499. doi:10.5840/jphil1990871026. JSTOR:2026866.
— (Spring 1993). "African-American Philosophy?". The Philosophical Forum. 24 (1–3): 1–24. doi:10.1111/(ISSN)1467-9191.
— (Spring 1998). "Race, pluralism, and Afrocentricity". The Journal of Blacks in Higher Education. 19 (19): 116–118. doi:10.2307/2998938. JSTOR:2998938.
— (2004). "Comprendre les réparations: une réflexion préliminaire" . Cahiers d'Études Africaines (in French and English). 44 (173–174): 25–40. doi:10.4000/etudesafricaines.4518. JSTOR:4393367.
— (April 2008). "Chapter 6: Education for global citizenship". Yearbook of the National Society for the Study of Education. 107 (1): 83–99. doi:10.1111/j.1744-7984.2008.00133.x.
— (21 September 2010). "Convincing other cultures to change". Big Think. Archived from the original on 12 December 2013.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Appiah, Kwame Anthony & Lionel Barber (Winter 2019). Moderated by Scott Malcomson. "The unity in disunity:: looking at the world of globalization". Carnegie Conversation. Carnegie Reporter. 11 (1): 8–15.
—"The Key to All Mythologies" (review of Emmanuelle Loyer, Lévi-Strauss: A Biography, translated from the French by Ninon Vinsonneau and Jonathan Magidoff, Polity, 2019, 744 pp.; and Maurice Godelier, Claude Lévi-Strauss: A Critical Study of His Thought, translated from the French by Nora Scott, Verso, 2019, 540 pp.), The New York Review of Books, vol. LXVII, no. 2 (13 February 2020), pp.:18–20. Appiah concludes his review (p.:20): "Lévi-Strauss... was... an inspired interpreter, a brilliant reader.... When the landmarks of science succeed in advancing their subject, they need no longer be consulted: physicists don't study Newton; chemists don't pore over Lavoisier.... If some part of Lévi-Strauss's scholarly oeuvre survives, it will be because his scientific aspirations have not."

References

External links

Official website
Appiah's Princeton home page
Appiah's Princeton professional page
An in-depth autobiographical interview with Appiah
Anthony Appiah at TED
Appearances on C-SPAN