The epigraph is taken from C. L. R. James, ‘‘Why I Wrote The Black Jacob
Axe 8 (September 2000).
SeeDavidScott, Refashioning Futures: Criticism after Postcoloniality (Princeto
ton University Press, 1999).
See Martin Carter, ‘‘A Free Community of Valid Persons,’’ in ‘‘A Mar
Prose Sampler,’’ Kyk-Over-Al 44 (May 1993): 30–32. This special issue
edited by Ian McDonald and Nigel Westmas.
Raymond Williams, Modern Tragedy, rev. ed. (London: Verso, 1979), 20
Needless to say, I do not mean to suggest that all self-defining postcolo
Construction’ of Postcolonial Studies,’’ in Suvir Kaul, Ania Loomba, A
Burton,MattiBunzl,eds., Postcolonial Studies and Beyond (Durham:Duke
Press, forthcoming, 2005).
See my earlier discussion of this concept in Scott, Refashioning Futures,
Bernard Yack, The Longing for Total Revolution: Philosophical Sources of Soc
tent from Rousseau to Marx and Nietzsche (Berkeley: University of Califor
1992 [1986]).
Forasenseof Yack’spoliticalinvestmentsinapragmaticliberalism,see
script to the 1992 edition of The Longing for Total Revolution; see also Bern
ed., Liberalism without Illusions: Essays on Liberal Theory and the Political Visio
Shklar (Chicago: University of Chicago Press, 1996).
This may be as good a place as any to acknowledge that there ar
ber of points of contact between the disquiet that frames this boo
one that frames some other recent books concerned with colonialis
aftermaths. I am thinking here of Uday Mehta, Liberalism and Empire:
Nineteenth-Century British Liberal Thought (Chicago: University of Chica
1999); Dipesh Chakrabarty, Provincializing Europe: Postcolonial Thought and
Difference (Princeton: Princeton University Press, 2000); and Achille Mb
the Postcolony (Berkeley: University of California Press, 2001). What bri
our respective arguments), is their sense of the intransigence of the po
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