Decolonial realism: Ethics, politics, and dialectics in Fanon and Dussel
   

 This article focuses on the subject of decolonial debates offered by Fanon and Dussel. The debates on realism specificity shows their light of things provided powerful basis for both in comparative political theorizing more generally. (Contemporary Political Theory (2014) 13, 2-22.doi: 10. 1057/ cpt. 2013.11; published online 4 June 2013. An observation was done by Gordon (1996) on the topic of Black thinkers. It shows how “reality” is not limited to the formerly enslaved, but “existence” is something that few former slaves can afford to neglect the study of “existence.” Also the article states, “if the existentialism is about projection, of a future “reality” on one's own creation, speaks to the relationship between unfinished project of decolonization and the contemporary provocation, that is, philosophical ‘realism’. 
  In political thought, Geuss was against ‘Ethics-First’. With Machiavelli seeking to mobilize comparably realistic interpretation toward the transformation of the existing. Guess' primary concern is to prevent political theory from being reduced to merely on applied Ethics (Geuss, 2008,p.6). Geuss attributes to thinkers Kant and Rawls- characterizes three interlocking assumptions: (1)Ethics is separate from politics (‘pure’); (2) ethics constitutes a substratum fundamental to politics, in a temporal register, (3) ethical theories can be first formulated and applied later to the political realm (pp.6-9). Geuss ‘ethics-first’ view is fourfold: he proposes (I) a political realism that is (ii) rooted in situated action (iii) within historical contexts and whose exercise (iv) takes the form of a flexible ‘skill’ rather than an abstract deployment of universal theory (pp. 9-16).
  In this study Fanon ethical critique universally was bases on universal human love, for Dussel, was linked to philosophical paradigm of totality, both linked to ontology. For Fanon and Dussel, also Geuss, the critique of the universal only comes once we ‘take powerful illusions seriously’. In order for Fanon to be considered a realist, he would have to ‘challenge the colonial situation, and the ‘bare reality’. According to Fanon, (I) prevailing reality renders ethic impossible while (ii) Ethics itself blocks the universal  it purports to represent by obstructing the action necessary to transform that reality and bring the universal into being. To conclude, the implications for an interrogation of realism are profound; not only does Fanon's understanding of race mark an apartheid of humanity itself, it also has implications for possibilities of ethics and even for access to ‘the real'.
Work Cited
Dussel, E. (2008) Twenty Thesis on Politics. Translated by G. Ciccariello-Maher. Durham, NC: Duke University Press.
Fanon, F. (2008) Black Skin, White Masks. Translated by R. Philcox New York: Grove Press.
Geuss, R. (2008) Philosophy and Real Politics. Princeton, NJ: Princeton University Press.