Podcasts about blackness science

General Visit Andrew's website: https://www.andrewscurran.com/ Find out more about Andrew's books, including ‘The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment' and his co-edited, with Henry Louis Gates, Jr., volume ‘Who's Black and Why? A Hidden Chapter from the Eighteenth-Century Invention of Race', which are the focus of this podcast: https://www.andrewscurran.com/books-gallerypage Follow Andrew on Twitter: https://twitter.com/andrewscurran References Andrew's previous appearance on Two for Tea discussing Diderot: https://soundcloud.com/twoforteapodcast/42-andy-curren-diderot-intellectual-libertine Olaf Stapledon's novel ‘Sirius': https://www.amazon.com/Sirius-Olaf-Stapledon/dp/0575099429/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1656949127&sr=8-2 Theory-ladenness: https://en.wikipedia.org/wiki/Theory-ladenness David Deutsch's ‘The Beginning of Infinity', in which he discusses theory-ladenness: https://www.amazon.com/Beginning-Infinity-Explanations-Transform-World/dp/0143121359 Coleman Hughes's conversation with Charles Murray on race, science, and IQ: https://www.youtube.com/watch?v=OE5QcD_12fQ David Deutsch's Edge essay on the link between the factual understanding of reality and morality: https://www.amazon.com/Beginning-Infinity-Explanations-Transform-World/dp/0143121359 Sunil Khilnani's book ‘Incarnations: A History of India in Fifty Lives': https://www.amazon.com/Incarnations-History-India-Fifty-Lives/dp/0374175497 Timestamps 00:00 Opening and introduction. 3:24 Andrew reads from the introduction to ‘Who's Black and Why?' on the Bordeaux Academy's interest in African anatomy and ‘scientific' race theorising. 9:08 Why did a focus on racial physiognomy arise in the middle of the 18th century? Plus background on the Enlightenment and the radical shift in ways of thinking about the world. 14:19 The Biblical narrative of the origins of race - Noah's sons and the ‘snowflake' Old Testament God - and 18th-century theories of degeneration. Monogenesis vs. polygenesis. Implications of these views and their place in the Enlightenment paradigm - the world is not fixed, but has a history of development and change. 23:38 ‘Theory-laden observations' as related to 18th-century thinking about race and humanity. 26:30 Iona reads an excerpt about Diderot and Voltaire's views on race and slavery from ‘Who's Black and Why?'. 33:45 Continued discussion of the link between racial theorising and racism. 46:27 Iona on the instability of being anti-slavery while being racist, with reference to Olaf Stapledon's novel ‘Sirius'. Ensuing discussion of this theme by Andrew as related to the 18th-century - the legal and then scientific reality of categorising people. 54:54 Iona's relief that her Enlightenment hero Samuel Johnson is, as far as she knows, untainted by racial theorising. 1:03:02 The contemporary debate on race and IQ. Can we really divorce the is from the ought? Iona's changing view on this after reading ‘Who's Black and Why?'. Nature vs nurture and Charles Murray. 1:09:59 The Deutschian idea that a better understanding of reality is linked to better morality. 18th-century thinkers on race and their blindspots - many of their assertions could easily have been disproved just by looking - black blood, black semen, black brains. 1:15:35 The literal obsession with colour - skin colour must be reflected in interior anatomy. The disturbing and telling 18th-century view of albinism - ‘white negroes' - and vitiligo and racial voyeurism. 1:23:30 Racial essentialism vs the many mixed-race people. Again - how close so many 18th-century thinkers got to the truth, yet how far. 1:26:52 Is there anything Andrew would like to say that hasn't been covered in this conversation? 1:27:27 Andrew's upcoming book - a biographical history of race. 1:33:11 Last words and outro.

3:38 What attracted Andy to Diderot? 7:09 Diderot’s radical questioning of political and sexual norms: homosexuality; masturbation; incest fantasies 20:55 “My thoughts are my sluts”—intellectual libertinage 25:44 Diderot’s relationships with women 28:00 Diderot as a playwright 30:24 Religious sexual fantasies 31:00 The Literary Correspondence 31:50 Diderot on painting and on acting 39:15 Samuel Richardson and the new focus on humble people 41:32 La Religieuse (The Nun) 45:12 Diderot on slavery 51:08 Diderot’s letters 56:18 Diderot on free will, materialism, atheism 1:00:18 The Encyclopédie 1:18:05 Diderot’s politics 1:22:05 His unfettered joy in life Andy’s books: Diderot and the Art of Thinking Freely (2019); Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (2011, 2013) and Sublime Disorder, Physical Monstrosity in Diderot's Universe (2001) can all be found on Amazon. Follow his author page here: https://www.amazon.com/Andrew-S-Curran/e/B004FOWWD0/ You can find out more about Andy here: https://www.andrewscurran.com/ And here: https://www.wesleyan.edu/academics/faculty/acurran/profile.html Follow Andy on Twitter @AndrewSCurran

Denis Diderot was an 18th-century French philosopher, art critic, and writer, best known for serving as co-founder, chief editor, and contributor to the Encyclopédia along with Jean le Rond d'Alembert. He was an important member of the Age of Enlightenment, who claims the Encyclopédia as its crowning achievement. Diderot used his influence in society to bring to light the unfair treatment of the working class caused by his contemporaries in power. However, his work brought the wrath of the government upon him. Today, we bring in Andrew S. Curran to give us a closer look at Diderot's life and the politics of his era. Guest: Andrew S. Curran is the William Armstrong Professor of the Humanities. He has served on the editorial board of Studies in Eighteenth-Century Culture and is presently on the board of Critical Philosophy of Race and Diderot Studies. Curran also received a National Endowment for the Humanities Public Scholars award in 2016. He has authored such books as Sublime Disorder: Physical Monstrosity in Diderot's Universe, The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment, as well as the topic of today's show, Diderot and the Art of Thinking Freely. The post The Life of Denis Diderot appeared first on KPFA.

Denis Diderot is often associated with the decades-long battle to bring the world’s first comprehensive Encyclopédie into existence. But his most daring writing took place in the shadows. Andrew Curran, professor of Humanities and French at Wesleyan University, made his way to Town Hall’s stage to deliver insight from Diderot and the Art of Thinking Freely, a spirited biography of the prophetic and sympathetic philosopher who helped build the foundations of the modern world. Curran showed us a comprehensive portrait of Diderot—his tormented relationship with Rousseau, his curious correspondence with Voltaire, his passionate affairs, and his often iconoclastic stands on art, theater, morality, politics, and religion. Curran told us the ways which this 18th century French philosopher was centuries ahead of his time and challenged virtually all of his century’s accepted truths, from the sanctity of monarchy, to the racial justification of the slave trade, to the norms of human sexuality. Join Curran for a vivid account of a thinker whose works still edify us today. Andrew Curran is the William Armstrong Professor of the Humanities and Professor of French at Wesleyan University. He is the author Diderot and the Art of Thinking Freely. His previous books include The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment, and Sublime Disorder, Physical Monstrosity in Diderot’s Universe. Recorded live at The Forum at Town Hall Seattle on May 13, 2019.

On Tuesday, January 22nd, Josh will be talking with Andrew S. Curran about his latest book Diderot And The Art Of Thinking Freely. A spirited biography of the prophetic and sympathetic philosopher, Denis Diderot, who helped build the foundations of the modern world. Curran's previous books include The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment, and Sublime Disorder, Physical Monstrosity in Diderot's Universe. Anna talks with Blythe Baird about the upcoming release of her poetry collection If My Body Could Speak. A celebration of girlhood and all of its struggles and triumphs, If My Body Could Speak balances the softness of femininity with the sharpness that girls are forced to become. Baird is a viral and award-winning writer who has garnered international recognition for her poems that speak out on sexual assault, mental illness, eating disorder recovery, sexuality, and healing.

A conversation on eighteenth-century philosopher Denis Diderot and the battle over his encyclopedia which was considered to be full of subversive stuff.  Diderot challenged virtually all of his century's accepted truths, from the sanctity of monarchy, to the racial justification of the slave trade, to the norms of human sexuality.  He is considered a prophetic philosopher  who helped build the foundations of the modern world. Guest: Andrew S. Curran is the William Armstrong Professor of the Humanities and Professor of French at Wesleyan University.  He is the author of The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment, and Sublime Disorder, Physical Monstrosity in Diderot's Universe.  And his latest, Diderot and the Art of Thinking Freely.   The post Diderot and The Art of Thinking Freely appeared first on KPFA.

Denis Diderot has long been regarded as one of the leading figures of the French Enlightenment, thanks to his editorship of the influential multi-volume Encyclopédie. As Andrew S. Curran explains in his biography Diderot and the Art of Thinking Freely (Other Press, 2019) however, this was just one product of his wide-ranging literary efforts. The son of a cutler, Diderot underwent training for a life in the church, only to abandon it for an uncertain literary career. Initially finding success as a translator, his early works gained Diderot both acclaim and led to his imprisonment for several months. It was soon after his release that Diderot began work on the Encyclopédie, a years-long project that proved an important vehicle for spreading many of the ideas of the Enlightenment. Curran demonstrates that editing the Encyclopédie served as a way for Diderot to advance his views while avoiding the brunt of the controversy they engendered, with many of his later, often radical works not published until many years after his death in 1784. Andrew S. Curran (Ph.D., New York University, 1996) is the William Armstrong Professor of the Humanities and a member of Wesleyan University's Romance Languages and Literatures department. In addition to Diderot and the Art of Thinking Freely, his major publications include an edited volume (Faces of Monstrosity in Eighteenth-Century Thought in Eighteenth-Century Life) and two books: Sublime Disorder: Physical Monstrosity in Diderot's Universe (Voltaire Foundation, Oxford, 2001) and, more recently, The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins University Press, Baltimore, 2011 / paper 2013). The Anatomy of Blackness recently appeared in French translation (Anatomie de la noirceur) at Classiques Garnier. Learn more about your ad choices. Visit megaphone.fm/adchoices

Denis Diderot has long been regarded as one of the leading figures of the French Enlightenment, thanks to his editorship of the influential multi-volume Encyclopédie. As Andrew S. Curran explains in his biography Diderot and the Art of Thinking Freely (Other Press, 2019) however, this was just one product of his wide-ranging literary efforts. The son of a cutler, Diderot underwent training for a life in the church, only to abandon it for an uncertain literary career. Initially finding success as a translator, his early works gained Diderot both acclaim and led to his imprisonment for several months. It was soon after his release that Diderot began work on the Encyclopédie, a years-long project that proved an important vehicle for spreading many of the ideas of the Enlightenment. Curran demonstrates that editing the Encyclopédie served as a way for Diderot to advance his views while avoiding the brunt of the controversy they engendered, with many of his later, often radical works not published until many years after his death in 1784. Andrew S. Curran (Ph.D., New York University, 1996) is the William Armstrong Professor of the Humanities and a member of Wesleyan University’s Romance Languages and Literatures department. In addition to Diderot and the Art of Thinking Freely, his major publications include an edited volume (Faces of Monstrosity in Eighteenth-Century Thought in Eighteenth-Century Life) and two books: Sublime Disorder: Physical Monstrosity in Diderot’s Universe (Voltaire Foundation, Oxford, 2001) and, more recently, The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins University Press, Baltimore, 2011 / paper 2013). The Anatomy of Blackness recently appeared in French translation (Anatomie de la noirceur) at Classiques Garnier. Learn more about your ad choices. Visit megaphone.fm/adchoices

Denis Diderot has long been regarded as one of the leading figures of the French Enlightenment, thanks to his editorship of the influential multi-volume Encyclopédie. As Andrew S. Curran explains in his biography Diderot and the Art of Thinking Freely (Other Press, 2019) however, this was just one product of his wide-ranging literary efforts. The son of a cutler, Diderot underwent training for a life in the church, only to abandon it for an uncertain literary career. Initially finding success as a translator, his early works gained Diderot both acclaim and led to his imprisonment for several months. It was soon after his release that Diderot began work on the Encyclopédie, a years-long project that proved an important vehicle for spreading many of the ideas of the Enlightenment. Curran demonstrates that editing the Encyclopédie served as a way for Diderot to advance his views while avoiding the brunt of the controversy they engendered, with many of his later, often radical works not published until many years after his death in 1784. Andrew S. Curran (Ph.D., New York University, 1996) is the William Armstrong Professor of the Humanities and a member of Wesleyan University’s Romance Languages and Literatures department. In addition to Diderot and the Art of Thinking Freely, his major publications include an edited volume (Faces of Monstrosity in Eighteenth-Century Thought in Eighteenth-Century Life) and two books: Sublime Disorder: Physical Monstrosity in Diderot’s Universe (Voltaire Foundation, Oxford, 2001) and, more recently, The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins University Press, Baltimore, 2011 / paper 2013). The Anatomy of Blackness recently appeared in French translation (Anatomie de la noirceur) at Classiques Garnier. Learn more about your ad choices. Visit megaphone.fm/adchoices

Denis Diderot has long been regarded as one of the leading figures of the French Enlightenment, thanks to his editorship of the influential multi-volume Encyclopédie. As Andrew S. Curran explains in his biography Diderot and the Art of Thinking Freely (Other Press, 2019) however, this was just one product of his wide-ranging literary efforts. The son of a cutler, Diderot underwent training for a life in the church, only to abandon it for an uncertain literary career. Initially finding success as a translator, his early works gained Diderot both acclaim and led to his imprisonment for several months. It was soon after his release that Diderot began work on the Encyclopédie, a years-long project that proved an important vehicle for spreading many of the ideas of the Enlightenment. Curran demonstrates that editing the Encyclopédie served as a way for Diderot to advance his views while avoiding the brunt of the controversy they engendered, with many of his later, often radical works not published until many years after his death in 1784. Andrew S. Curran (Ph.D., New York University, 1996) is the William Armstrong Professor of the Humanities and a member of Wesleyan University’s Romance Languages and Literatures department. In addition to Diderot and the Art of Thinking Freely, his major publications include an edited volume (Faces of Monstrosity in Eighteenth-Century Thought in Eighteenth-Century Life) and two books: Sublime Disorder: Physical Monstrosity in Diderot’s Universe (Voltaire Foundation, Oxford, 2001) and, more recently, The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins University Press, Baltimore, 2011 / paper 2013). The Anatomy of Blackness recently appeared in French translation (Anatomie de la noirceur) at Classiques Garnier. Learn more about your ad choices. Visit megaphone.fm/adchoices

Denis Diderot has long been regarded as one of the leading figures of the French Enlightenment, thanks to his editorship of the influential multi-volume Encyclopédie. As Andrew S. Curran explains in his biography Diderot and the Art of Thinking Freely (Other Press, 2019) however, this was just one product of his wide-ranging literary efforts. The son of a cutler, Diderot underwent training for a life in the church, only to abandon it for an uncertain literary career. Initially finding success as a translator, his early works gained Diderot both acclaim and led to his imprisonment for several months. It was soon after his release that Diderot began work on the Encyclopédie, a years-long project that proved an important vehicle for spreading many of the ideas of the Enlightenment. Curran demonstrates that editing the Encyclopédie served as a way for Diderot to advance his views while avoiding the brunt of the controversy they engendered, with many of his later, often radical works not published until many years after his death in 1784. Andrew S. Curran (Ph.D., New York University, 1996) is the William Armstrong Professor of the Humanities and a member of Wesleyan University’s Romance Languages and Literatures department. In addition to Diderot and the Art of Thinking Freely, his major publications include an edited volume (Faces of Monstrosity in Eighteenth-Century Thought in Eighteenth-Century Life) and two books: Sublime Disorder: Physical Monstrosity in Diderot’s Universe (Voltaire Foundation, Oxford, 2001) and, more recently, The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins University Press, Baltimore, 2011 / paper 2013). The Anatomy of Blackness recently appeared in French translation (Anatomie de la noirceur) at Classiques Garnier. Learn more about your ad choices. Visit megaphone.fm/adchoices

Denis Diderot has long been regarded as one of the leading figures of the French Enlightenment, thanks to his editorship of the influential multi-volume Encyclopédie. As Andrew S. Curran explains in his biography Diderot and the Art of Thinking Freely (Other Press, 2019) however, this was just one product of his wide-ranging literary efforts. The son of a cutler, Diderot underwent training for a life in the church, only to abandon it for an uncertain literary career. Initially finding success as a translator, his early works gained Diderot both acclaim and led to his imprisonment for several months. It was soon after his release that Diderot began work on the Encyclopédie, a years-long project that proved an important vehicle for spreading many of the ideas of the Enlightenment. Curran demonstrates that editing the Encyclopédie served as a way for Diderot to advance his views while avoiding the brunt of the controversy they engendered, with many of his later, often radical works not published until many years after his death in 1784. Andrew S. Curran (Ph.D., New York University, 1996) is the William Armstrong Professor of the Humanities and a member of Wesleyan University’s Romance Languages and Literatures department. In addition to Diderot and the Art of Thinking Freely, his major publications include an edited volume (Faces of Monstrosity in Eighteenth-Century Thought in Eighteenth-Century Life) and two books: Sublime Disorder: Physical Monstrosity in Diderot’s Universe (Voltaire Foundation, Oxford, 2001) and, more recently, The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins University Press, Baltimore, 2011 / paper 2013). The Anatomy of Blackness recently appeared in French translation (Anatomie de la noirceur) at Classiques Garnier. Learn more about your ad choices. Visit megaphone.fm/adchoices

Denis Diderot has long been regarded as one of the leading figures of the French Enlightenment, thanks to his editorship of the influential multi-volume Encyclopédie. As Andrew S. Curran explains in his biography Diderot and the Art of Thinking Freely (Other Press, 2019) however, this was just one product of his wide-ranging literary efforts. The son of a cutler, Diderot underwent training for a life in the church, only to abandon it for an uncertain literary career. Initially finding success as a translator, his early works gained Diderot both acclaim and led to his imprisonment for several months. It was soon after his release that Diderot began work on the Encyclopédie, a years-long project that proved an important vehicle for spreading many of the ideas of the Enlightenment. Curran demonstrates that editing the Encyclopédie served as a way for Diderot to advance his views while avoiding the brunt of the controversy they engendered, with many of his later, often radical works not published until many years after his death in 1784. Andrew S. Curran (Ph.D., New York University, 1996) is the William Armstrong Professor of the Humanities and a member of Wesleyan University’s Romance Languages and Literatures department. In addition to Diderot and the Art of Thinking Freely, his major publications include an edited volume (Faces of Monstrosity in Eighteenth-Century Thought in Eighteenth-Century Life) and two books: Sublime Disorder: Physical Monstrosity in Diderot’s Universe (Voltaire Foundation, Oxford, 2001) and, more recently, The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins University Press, Baltimore, 2011 / paper 2013). The Anatomy of Blackness recently appeared in French translation (Anatomie de la noirceur) at Classiques Garnier. Learn more about your ad choices. Visit megaphone.fm/adchoices

We've dealt with the question of how racial categories and conceptions evolve on New Books in History before, most notably in our interview with Nell Irving Painter. She told us about the history of “Whiteness.” Today we'll return to the history of racial ideas and listen to Andrew Curranexplain the history of “Blackness.” Doubtless Europeans have noted that different humans from different parts of the globe lookdifferent for millennia. But it was only relatively recently, as Curran explains in The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins UP, 2011), that they took a serious interest inexplaining these differences in a manner we would call “scientific.” There are two major reasons for this tardiness. First, metaphysical and biblical schemes provided the primary context for the interpretation of the human until the mid eighteenth century. Second, the most important scientific communities in Europe-those of France and England-only began to examine the African in earnest at the same time that their plantation- and slave-based colonies in the Caribbean came on line in the seventeenth century. “Colonial expansion” and “Scientific Revolution” ran together, it seems, and it is in their confluence that we see the origins of modern color-based racial discourse. That discourse, as Curran shows, was first worked out in what are sometimes called “Travel Accounts,” books that look for all the world like ethnographies. Europeans wrote thousands of them about every corner of the globe (Full disclosure: long ago I wrote a book about early European ethnographies of Old Russia). These books, in turn, provided grist (or “data”?) for the scientific mills of “naturalists” back home. At the same time these naturalists were looking outward for the origins of human difference, other scientifically-minded types were looking inwards. They were medical doctors, and more particularly anatomists. They wondered why, in the mechanical sense, black skin was black, and so they took black skin apart looking for mechanisms. And of course these twin discourses, ethnographic and medical, were intertwined with a third–that centered on the ethics of the then booming Atlantic slave-trade. Europeans wondered what science could tell them about the rightness or wrongness of African slavery. This is an important contribution to an important topic. But it is also a model of how intellectual history should be done. Curran moves well beyond the parade of Big Thinkers that have long dominated the history of ideas. He reads them, to be sure, but he also reads what they read. By this technique, he moves deeper and deeper into the culture of ethnography, anatomy, and slavery in search of the origins and forms of “Blackness.”   Learn more about your ad choices. Visit megaphone.fm/adchoices

We've dealt with the question of how racial categories and conceptions evolve on New Books in History before, most notably in our interview with Nell Irving Painter. She told us about the history of “Whiteness.” Today we'll return to the history of racial ideas and listen to Andrew Curranexplain the history of “Blackness.” Doubtless Europeans have noted that different humans from different parts of the globe lookdifferent for millennia. But it was only relatively recently, as Curran explains in The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins UP, 2011), that they took a serious interest inexplaining these differences in a manner we would call “scientific.” There are two major reasons for this tardiness. First, metaphysical and biblical schemes provided the primary context for the interpretation of the human until the mid eighteenth century. Second, the most important scientific communities in Europe-those of France and England-only began to examine the African in earnest at the same time that their plantation- and slave-based colonies in the Caribbean came on line in the seventeenth century. “Colonial expansion” and “Scientific Revolution” ran together, it seems, and it is in their confluence that we see the origins of modern color-based racial discourse. That discourse, as Curran shows, was first worked out in what are sometimes called “Travel Accounts,” books that look for all the world like ethnographies. Europeans wrote thousands of them about every corner of the globe (Full disclosure: long ago I wrote a book about early European ethnographies of Old Russia). These books, in turn, provided grist (or “data”?) for the scientific mills of “naturalists” back home. At the same time these naturalists were looking outward for the origins of human difference, other scientifically-minded types were looking inwards. They were medical doctors, and more particularly anatomists. They wondered why, in the mechanical sense, black skin was black, and so they took black skin apart looking for mechanisms. And of course these twin discourses, ethnographic and medical, were intertwined with a third–that centered on the ethics of the then booming Atlantic slave-trade. Europeans wondered what science could tell them about the rightness or wrongness of African slavery. This is an important contribution to an important topic. But it is also a model of how intellectual history should be done. Curran moves well beyond the parade of Big Thinkers that have long dominated the history of ideas. He reads them, to be sure, but he also reads what they read. By this technique, he moves deeper and deeper into the culture of ethnography, anatomy, and slavery in search of the origins and forms of “Blackness.”   Learn more about your ad choices. Visit megaphone.fm/adchoices

We’ve dealt with the question of how racial categories and conceptions evolve on New Books in History before, most notably in our interview with Nell Irving Painter. She told us about the history of “Whiteness.” Today we’ll return to the history of racial ideas and listen to Andrew Curranexplain the history of “Blackness.” Doubtless Europeans have noted that different humans from different parts of the globe lookdifferent for millennia. But it was only relatively recently, as Curran explains in The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins UP, 2011), that they took a serious interest inexplaining these differences in a manner we would call “scientific.” There are two major reasons for this tardiness. First, metaphysical and biblical schemes provided the primary context for the interpretation of the human until the mid eighteenth century. Second, the most important scientific communities in Europe-those of France and England-only began to examine the African in earnest at the same time that their plantation- and slave-based colonies in the Caribbean came on line in the seventeenth century. “Colonial expansion” and “Scientific Revolution” ran together, it seems, and it is in their confluence that we see the origins of modern color-based racial discourse. That discourse, as Curran shows, was first worked out in what are sometimes called “Travel Accounts,” books that look for all the world like ethnographies. Europeans wrote thousands of them about every corner of the globe (Full disclosure: long ago I wrote a book about early European ethnographies of Old Russia). These books, in turn, provided grist (or “data”?) for the scientific mills of “naturalists” back home. At the same time these naturalists were looking outward for the origins of human difference, other scientifically-minded types were looking inwards. They were medical doctors, and more particularly anatomists. They wondered why, in the mechanical sense, black skin was black, and so they took black skin apart looking for mechanisms. And of course these twin discourses, ethnographic and medical, were intertwined with a third–that centered on the ethics of the then booming Atlantic slave-trade. Europeans wondered what science could tell them about the rightness or wrongness of African slavery. This is an important contribution to an important topic. But it is also a model of how intellectual history should be done. Curran moves well beyond the parade of Big Thinkers that have long dominated the history of ideas. He reads them, to be sure, but he also reads what they read. By this technique, he moves deeper and deeper into the culture of ethnography, anatomy, and slavery in search of  the origins and forms of “Blackness.”   Learn more about your ad choices. Visit megaphone.fm/adchoices

We’ve dealt with the question of how racial categories and conceptions evolve on New Books in History before, most notably in our interview with Nell Irving Painter. She told us about the history of “Whiteness.” Today we’ll return to the history of racial ideas and listen to Andrew Curranexplain the history of “Blackness.” Doubtless Europeans have noted that different humans from different parts of the globe lookdifferent for millennia. But it was only relatively recently, as Curran explains in The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins UP, 2011), that they took a serious interest inexplaining these differences in a manner we would call “scientific.” There are two major reasons for this tardiness. First, metaphysical and biblical schemes provided the primary context for the interpretation of the human until the mid eighteenth century. Second, the most important scientific communities in Europe-those of France and England-only began to examine the African in earnest at the same time that their plantation- and slave-based colonies in the Caribbean came on line in the seventeenth century. “Colonial expansion” and “Scientific Revolution” ran together, it seems, and it is in their confluence that we see the origins of modern color-based racial discourse. That discourse, as Curran shows, was first worked out in what are sometimes called “Travel Accounts,” books that look for all the world like ethnographies. Europeans wrote thousands of them about every corner of the globe (Full disclosure: long ago I wrote a book about early European ethnographies of Old Russia). These books, in turn, provided grist (or “data”?) for the scientific mills of “naturalists” back home. At the same time these naturalists were looking outward for the origins of human difference, other scientifically-minded types were looking inwards. They were medical doctors, and more particularly anatomists. They wondered why, in the mechanical sense, black skin was black, and so they took black skin apart looking for mechanisms. And of course these twin discourses, ethnographic and medical, were intertwined with a third–that centered on the ethics of the then booming Atlantic slave-trade. Europeans wondered what science could tell them about the rightness or wrongness of African slavery. This is an important contribution to an important topic. But it is also a model of how intellectual history should be done. Curran moves well beyond the parade of Big Thinkers that have long dominated the history of ideas. He reads them, to be sure, but he also reads what they read. By this technique, he moves deeper and deeper into the culture of ethnography, anatomy, and slavery in search of  the origins and forms of “Blackness.”   Learn more about your ad choices. Visit megaphone.fm/adchoices

We’ve dealt with the question of how racial categories and conceptions evolve on New Books in History before, most notably in our interview with Nell Irving Painter. She told us about the history of “Whiteness.” Today we’ll return to the history of racial ideas and listen to Andrew Curranexplain the history of “Blackness.” Doubtless Europeans have noted that different humans from different parts of the globe lookdifferent for millennia. But it was only relatively recently, as Curran explains in The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins UP, 2011), that they took a serious interest inexplaining these differences in a manner we would call “scientific.” There are two major reasons for this tardiness. First, metaphysical and biblical schemes provided the primary context for the interpretation of the human until the mid eighteenth century. Second, the most important scientific communities in Europe-those of France and England-only began to examine the African in earnest at the same time that their plantation- and slave-based colonies in the Caribbean came on line in the seventeenth century. “Colonial expansion” and “Scientific Revolution” ran together, it seems, and it is in their confluence that we see the origins of modern color-based racial discourse. That discourse, as Curran shows, was first worked out in what are sometimes called “Travel Accounts,” books that look for all the world like ethnographies. Europeans wrote thousands of them about every corner of the globe (Full disclosure: long ago I wrote a book about early European ethnographies of Old Russia). These books, in turn, provided grist (or “data”?) for the scientific mills of “naturalists” back home. At the same time these naturalists were looking outward for the origins of human difference, other scientifically-minded types were looking inwards. They were medical doctors, and more particularly anatomists. They wondered why, in the mechanical sense, black skin was black, and so they took black skin apart looking for mechanisms. And of course these twin discourses, ethnographic and medical, were intertwined with a third–that centered on the ethics of the then booming Atlantic slave-trade. Europeans wondered what science could tell them about the rightness or wrongness of African slavery. This is an important contribution to an important topic. But it is also a model of how intellectual history should be done. Curran moves well beyond the parade of Big Thinkers that have long dominated the history of ideas. He reads them, to be sure, but he also reads what they read. By this technique, he moves deeper and deeper into the culture of ethnography, anatomy, and slavery in search of  the origins and forms of “Blackness.”   Learn more about your ad choices. Visit megaphone.fm/adchoices

We’ve dealt with the question of how racial categories and conceptions evolve on New Books in History before, most notably in our interview with Nell Irving Painter. She told us about the history of “Whiteness.” Today we’ll return to the history of racial ideas and listen to Andrew Curranexplain the history of “Blackness.” Doubtless Europeans have noted that different humans from different parts of the globe lookdifferent for millennia. But it was only relatively recently, as Curran explains in The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins UP, 2011), that they took a serious interest inexplaining these differences in a manner we would call “scientific.” There are two major reasons for this tardiness. First, metaphysical and biblical schemes provided the primary context for the interpretation of the human until the mid eighteenth century. Second, the most important scientific communities in Europe-those of France and England-only began to examine the African in earnest at the same time that their plantation- and slave-based colonies in the Caribbean came on line in the seventeenth century. “Colonial expansion” and “Scientific Revolution” ran together, it seems, and it is in their confluence that we see the origins of modern color-based racial discourse. That discourse, as Curran shows, was first worked out in what are sometimes called “Travel Accounts,” books that look for all the world like ethnographies. Europeans wrote thousands of them about every corner of the globe (Full disclosure: long ago I wrote a book about early European ethnographies of Old Russia). These books, in turn, provided grist (or “data”?) for the scientific mills of “naturalists” back home. At the same time these naturalists were looking outward for the origins of human difference, other scientifically-minded types were looking inwards. They were medical doctors, and more particularly anatomists. They wondered why, in the mechanical sense, black skin was black, and so they took black skin apart looking for mechanisms. And of course these twin discourses, ethnographic and medical, were intertwined with a third–that centered on the ethics of the then booming Atlantic slave-trade. Europeans wondered what science could tell them about the rightness or wrongness of African slavery. This is an important contribution to an important topic. But it is also a model of how intellectual history should be done. Curran moves well beyond the parade of Big Thinkers that have long dominated the history of ideas. He reads them, to be sure, but he also reads what they read. By this technique, he moves deeper and deeper into the culture of ethnography, anatomy, and slavery in search of  the origins and forms of “Blackness.”   Learn more about your ad choices. Visit megaphone.fm/adchoices

We’ve dealt with the question of how racial categories and conceptions evolve on New Books in History before, most notably in our interview with Nell Irving Painter. She told us about the history of “Whiteness.” Today we’ll return to the history of racial ideas and listen to Andrew Curranexplain the history of “Blackness.” Doubtless Europeans have noted that different humans from different parts of the globe lookdifferent for millennia. But it was only relatively recently, as Curran explains in The Anatomy of Blackness: Science and Slavery in an Age of Enlightenment (Johns Hopkins UP, 2011), that they took a serious interest inexplaining these differences in a manner we would call “scientific.” There are two major reasons for this tardiness. First, metaphysical and biblical schemes provided the primary context for the interpretation of the human until the mid eighteenth century. Second, the most important scientific communities in Europe-those of France and England-only began to examine the African in earnest at the same time that their plantation- and slave-based colonies in the Caribbean came on line in the seventeenth century. “Colonial expansion” and “Scientific Revolution” ran together, it seems, and it is in their confluence that we see the origins of modern color-based racial discourse. That discourse, as Curran shows, was first worked out in what are sometimes called “Travel Accounts,” books that look for all the world like ethnographies. Europeans wrote thousands of them about every corner of the globe (Full disclosure: long ago I wrote a book about early European ethnographies of Old Russia). These books, in turn, provided grist (or “data”?) for the scientific mills of “naturalists” back home. At the same time these naturalists were looking outward for the origins of human difference, other scientifically-minded types were looking inwards. They were medical doctors, and more particularly anatomists. They wondered why, in the mechanical sense, black skin was black, and so they took black skin apart looking for mechanisms. And of course these twin discourses, ethnographic and medical, were intertwined with a third–that centered on the ethics of the then booming Atlantic slave-trade. Europeans wondered what science could tell them about the rightness or wrongness of African slavery. This is an important contribution to an important topic. But it is also a model of how intellectual history should be done. Curran moves well beyond the parade of Big Thinkers that have long dominated the history of ideas. He reads them, to be sure, but he also reads what they read. By this technique, he moves deeper and deeper into the culture of ethnography, anatomy, and slavery in search of  the origins and forms of “Blackness.”   Learn more about your ad choices. Visit megaphone.fm/adchoices