Darwinism and evolutionary theory have a bad track record in political theory, given their entanglements with fin-de-siècle militarist imperialisms, racialized hierarchies, and eugenic reformism. In colonial contexts, however, Darwinism had an entirely different afterlife as anticolonialists marshaled evolutionist frameworks to contest the parameters of colonial rule. This article exhumes just such an evolutionary anticolonialism in the political thought of Aurobindo Ghose, radical firebrand of the early Indian independence movement. I argue that Ghose drew on a nuanced reform Darwinism to criticize British imperialism and advance an alternative grounded in the Indian polity’s mutualism. Evolutionism formed a conceptual ecosystem framing his understanding of progress—national, civilizational, and spiritual—and reformulating the temporal and conceptual coordinates of the liberal empire he resisted. The article thus exposes the constructiveness of anticolonial politics, the hybridity of South Asian intellectual history, and the surprising critical potential of Darwinism in colonial settings.

This article examines how Indian anticolonialists drew on Darwinism and evolutionary theory to resist British imperialism at the turn of the twentieth century. Drawing on archival material from The Bengalee (and beyond), I show how Indian nationalists marshaled evolutionist schemas to contest stage-based accounts of social advancement rationalizing despotic rule in India. I argue that Darwinian evolutionism enabled anticolonialists to respond to a particular decolonial dilemma—that of developmentalism, the unilinear notion of historical time justifying India’s political subjection. While Darwinism’s social application is commonly understood to sustain imperialism, I demonstrate that it served, in the colonial context, to deconstruct historicist tropes portraying India as politically immature. Drawing on evolutionism, nationalists contested the presumptions of imperialist discourse and reconceptualized progress in novel, anticolonial terms. Darwin’s travel to India thus exposes a distinctive decolonial quandary, the syncretic Indian anticolonial response to it, and the intractability of the contradictions facing decolonizing movements globally.

This article examines how Kant’s conceptualizations of natural history and teleological judgement shape his understanding of human difference and race. I argue that the teleological framework encasing Kant’s racial theory implies constraints on the capacity of non-whites to make moral progress. While commentators tend to approach Kant’s racial theory in relation to his political theory, his late-life cosmopolitanism, and his treatments (or non-treatments) of colonialism, empire and slavery, the problem I focus on here is that race is itself only intelligible in relation to a teleological natural history limiting certain races’ capacities to engage in humanity’s moral vocation.