The Good Faith of Ralph Ellison's Invisible Man

The Good Faith of Ralph Ellison's Invisible Man

ABSTRACT: I use Ralph Ellison's Invisible Man to consider the requirements of existentialism to be relevant to racialized experience. Black existentialism is distinguished from white existentialism by its focus on anti-black racism. However, black existentialism is similar to white existentialism in its moral requirement that agents take responsibility so as to be in good faith. Ralph Ellison's invisible man displays good faith at the end of the novel by assuming responsibility for his particular situation. The idiosyncratic development of the novel can be interpreted as an example of the ways in which existentialist values ought to be instantiated through unique individual experience. However, blackness, or any racial identity, is not itself an existential structure because it is not universal. Rather, existentialist requirements for good faith can be applied to racialized situations by both whites and blacks.

American traditions and institutions perpetuate the disadvantaged positions of nonwhites in ways that black people have experienced as personal in particular situations. This importance of race in public and private life, as well as subjective experiences of racism, have drawn to existentialism both black and white philosophers who address racial issues. Indeed, the marginal status of existentialism in philosophy is a good match for the marginal status of racial studies, and the marginal presence of black philosophers. Also, the awareness of human difficulty by existentialists, generally, is relevant to the specific difficulties of the American black experience.

Ralph Ellison has been claimed and interpreted by existentialist theorists and critics, since the mid-1950s. The early existentialist readings of his novel, Invisible Man, look naive today because in their emphasis on the universal dimensions of the narrator's predicaments, which are read as existentialist predicaments, they ignore the extent to which Ellison was addressing white racism. (2) Those racially-neutral readings are no longer credible in the context of the anti-racist scholarship of the second half of the twentieth century, which requires that non-white racial status and the effects of racism on that status be addressed before claims about universal humanity can be made. This requirement blocks the use of universalist claims to protect, conceal and sanitize continuing racism in public action and unspoken belief. (3) The unacceptability of generalizations from black experience, which do not acknowledge the effects of racism on that black experience, to all human experience, is mirrored by the unacceptability of generalizations from white experience to all human experience.