INHERITING DU BOIS

What would it mean to treat W. E. B. Du Bois as a “living political thinker,” Tommie Shelby asks. The formulation of the question indicates one answer: acknowledging Du Bois's twofold legacy for political theory and philosophy. On the one hand, his body of work as a political theorist is rich and provocative enough that it ought to be, as Robert Gooding-Williams (2009) urges, the subject of serious inquiry in its own right. On the other hand, engaging Du Bois as a political theorist enables contemporary scholars to reflect on the political challenges of our own time, even when Du Bois offers answers we would not own for ourselves. Perhaps most crucially, taking Du Bois's work seriously requires a rigorous engagement with the past and an active refutation of declarations of a “postracial” age that belie yawning racial inequalities, the continuing devaluation of non-White lives, and the unredressed injuries—to American citizens, to the polity itself, and to women and men well beyond U.S. borders—of White supremacy. All of the participants in this symposium would, I think, endorse this view in its broadest strokes. But to inherit Du Bois as a political thinker is also to participate in an ongoing and often contentious conversation about race, democracy, and Du Bois himself. Accordingly, my comments will focus on two clusters of issues. The first is raised by Rogers Smith's and Tommie Shelby's vigorous disagreement with the idea of Black reparations that I explore in the second chapter of Democracy's Reconstruction. The second involves a set of unresolved tensions bequeathed by Du Bois and addressed in Gooding-Williams' extraordinary book and Cristina Beltrán's meditations on the Afro-modern political tradition and Latino politics today.