The term “gaslighting” can be traced back to Patrick Hamilton’s 1938 play Gas Light (adapted into films in 1940 and 1944), in which a devious husband manipulates his wife into believing that she is losing her mind by repeatedly invalidating her experiences, including her perception that the gas lights in their house are dimming.  Scholarly interest in the concept of gaslighting has ballooned in recent years. While there is broad agreement that gaslighting involves causing someone to doubt their own experiences, memory or perhaps interpretation of events, views diverge on what else is required. Does gaslighting require (malicious) intent, or can it also be unintentional? Does the target have to experience psychological harm as a result? Does the gaslighter have to be another person, or can one also be gaslit by oneself or the society at large? The jury is still out on these questions. As debates over gaslighting have progressed, attention has also turned to its manifestations in medical contexts; the term “medical gaslighting” is now used to describe some situations where patients’ concerns …

Introduction First launched in 2025 as part of Black History Month programming, the project has grown into what is now titled the A–Z Philosophy BlackList, an expanding intellectual archive that currently features 158 names and counting. Led by Zinhle ka’Nobuhlaluse alongside two Southwestern undergraduate students, Jayden Dawson and Raven Waugh, this list names Black intellectuals whose contributions have informed both philosophy and wider academic fields. While not exhaustive, the list is designed as an invitation to engage with a diverse range of thinkers whose ideas continue to shape knowledge production. Moreover, we acknowledge that any such project reflects the situated perspective of its producers and may inevitably leave some folks out. Importantly, Blackness in this project is framed as a political identity drawing from the South African Black Consciousness philosophy as espoused in Bantu Steve Biko’s I Write What I Like, and N.C. Manganyi’s Being-Black-In-The-World. Each thinker respectively defined Blackness as a political identity, a radical humanism that aimed to reject the idea of blackness as non-white, qua non-human as classified by the Apartheid regime. …