Wynter Flashcards
(10 cards)
Define the sociogenic principle. How does it differ from phylogenetic and ontogenetic perspectives, and why is it central to Wynter’s critique of dominant conceptions of the human?
The sociogenic principle, introduced by Frantz Fanon and expanded by Wynter, refers to the socio-historical forces that shape both the human species and individual selfhood. It contrasts with:
Phylogenetic: the biological evolution of the species.
Ontogenetic: the development of the individual. Wynter uses the sociogenic principle to challenge the reduction of human identity to biology, arguing that what it means to be human is culturally and historically constructed.
What are Sylvia Wynter’s main critiques of physicalism and biocentrism? How do these critiques support her argument for a redefinition of the human?
Wynter critiques:
Physicalism: for reducing consciousness to brain function, ignoring the lived, cultural experience of being human.
Biocentrism: for erasing the distinction between humans and other life forms, overlooking the human rupture from biology through language and narrative. These critiques support her call for a redefinition of the human as a cultural and symbolic being, not merely a biological organism.
Explain the concept of “homo narrans.” How does Wynter use this idea to argue for the cultural construction of human identity and social order?
“Homo narrans” refers to humans as storytelling beings. Wynter argues that humans use language, symbols, and narratives to construct shared identities (e.g., “we are Dutch”) and organise social cooperation. These narratives shape consciousness and are central to how societies define what it means to be human.
Discuss how cultural schemas contribute to the reproduction of hierarchical social structures. Provide examples of how natural human differences are mapped with cultural values.
Cultural schemas assign meaning to natural differences (e.g., skin colour) by mapping them onto moral or aesthetic values. For example, dark skin may be associated with inferiority, while whiteness is idealised. These schemas justify social hierarchies and maintain systems of domination.
What is the “invention of Man” according to Wynter? Distinguish between Man1 and Man2, and explain how each relates to the development of modern racism.
The “invention of Man” is a Western cultural construct of a universal human ideal:
Man1 (Renaissance–18th century): defined by rationality and political participation. Those deemed irrational (e.g., colonised peoples) were excluded.
Man2 (19th century–present): defined by evolutionary fitness and productivity. The “unfit” (e.g., racialised others, disabled people) are seen as subhuman. Both constructs underpin modern racism by defining others as less than fully human.
How does Wynter link the sociogenic principle to neurological responses such as fear or pleasure? Evaluate the plausibility and implications of this argument.
Wynter speculates that cultural schemas can “reprogramme” the brain’s opioid system, shaping visceral responses like fear or pleasure. For instance, fear of racialised others may be culturally conditioned. While speculative and difficult to empirically verify, the argument highlights how deeply social constructs can shape perception and emotion.
Define “double consciousness” as developed by W.E.B. Du Bois and Frantz Fanon. How does Wynter incorporate and expand this concept in her own work?
Double consciousness is the internal conflict of seeing oneself through the eyes of a dominant, often racist, society. Fanon expands this by showing how colonised individuals internalise the coloniser’s gaze, leading to alienation. Wynter uses this to illustrate how racialised individuals experience a fractured self, shaped by oppressive cultural schemas.
What is the historico-racial schema, and how does it transform the body schema of colonised individuals? Use Fanon’s phenomenological insights to support your answer.
The historico-racial schema overlays the body schema with colonial meanings. According to Fanon, colonised individuals become hyper-aware of their bodies, adjusting their behaviour to avoid appearing threatening. Their bodily experience is shaped by the coloniser’s gaze, leading to altered movement and self-perception.
Explain the paradox of liberation in Wynter’s thought. How can individuals liberate themselves from a racist social order that has shaped their very consciousness?
The paradox is that if consciousness is shaped by a racist order, liberation seems impossible. Wynter argues that the experience of double consciousness creates a rupture in the self-evidence of the social order. This dissonance can become a starting point for critique and transformation.
To what extent can Wynter’s framework be applied to other forms of social exclusion, such as sexism or ableism? Support your argument with examples or theoretical reasoning.
Wynter’s framework is broadly applicable. Just as race is socially constructed through cultural schemas, so too are gender and ability. For example, femininity or disability may be associated with inferiority through dominant narratives. Her sociogenic approach allows for a critical analysis of how these identities are constructed and maintained.
