By Reginald F. Lewis, Blair S. Walker
Why may still White men Have the entire enjoyable? is the inspiring tale of Reginald Lewis: legal professional, Wall road wizard, philanthropist — and the wealthiest black guy in American history.
When six-year-old Reginald Lewis overheard his grandparents discussing employment discrimination opposed to African americans, he requested, “Why should still white men have all of the fun?" This confident baby could develop as much as turn into the CEO of Beatrice overseas and probably the most profitable marketers ever. on the time of his demise in 1993, his own fortune was once envisioned in way over $400 million and his enormous advertisement empire spanned 4 continents. regardless of the notoriety surrounding Lewis's monetary coups, little has been written in regards to the lifetime of this extraordinary guy. in keeping with Lewis's unfinished autobiography, in addition to ratings of interviews with relatives, associates, and associates, the e-book cuts in the course of the fantasy and media hype to bare the fellow in the back of the legend. What emerges is a bright portrait of a proud, fiercely made up our minds person with a razor-sharp tongue — and an mind to check — who may accept not anything under excellence from himself and others.
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Extra resources for Why Should White Guys Have All the Fun?: How Reginald Lewis Created a Billion-Dollar Business Empire
He writes: ‘Now the idea that the real I lives in my body is connected with the peculiar grammar of the word ‘‘I,’’ and the misunderstandings this grammar is liable to give rise to’ (p. 66). At this stage of his development Wittgenstein draws a contrast (one to be made with much greater subtlety in Philosophical Investigations and his mature writings on the philosophy of psychology) between categories of cases where ‘I’ is used as an object and those where it is used as a subject. If I refer to my broken arm, the bump on my forehead, or the fact that I have grown six inches (p.
And the aim of the philosophical undertaking that utilizes therapeutic, argumentative, and self-monitoring modes of analysis (along with multi-voiced selfdirected dialogue) is, of course, conceptual clarity, perspicuity, and—in a philosophical sense—self-understanding. Conceptual perspicuity, as we see at the close of the ﬁnal section, is the kind of thing one achieves in a case-by-case, piecemeal manner. The fact that we cannot characterize generally a system called ‘Wittgenstein’s method’ or generically deﬁne ‘perspicuousness’ itself (as we will see by returning to Cavell and to Cavell’s Emerson at this point), along with the fact that one cannot at the end of investigations of this kind elucidate a succinctly expressed theory of autobiographical or self-descriptive language that stands at the end of a single overarching argumentative line, is not a limitation.
And this shows something of the distinctively personal nature of this kind, or idiom, of philosophical work. The seeing of newly emergent connections of the kind examined in Chapter 6, and the layered and intricate analyses of linguistically induced conceptual disquietudes, take time and care—as does the kind of autobiographical work (whether it manifests itself in a formal autobiography, memoir, diary, or not) considered throughout this study. Some have argued that Wittgenstein’s ‘method’ is essentially (there is a gentle irony that appears Introduction: The Cartesian Legacy 13 on both sides of the debate here) therapeutic, while others have argued that it is essentially more conventionally argumentative in nature.