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1.
Prompted by a recent error in an Australian newspaper, by which voice-recognition technology inadvertently transformed ‘average Australians’ into ‘average stray aliens’, this paper appears as a conversation about Eurocentrism between five participants, all of whom work in European studies as teachers and researchers in Australia, the place of ‘stray aliens’. Our dialogue proceeded cumulatively in August 2001, with e-mail responses circulating between contributors. Our aim was to dislocate the debate about ‘Europe’ and ‘Eurocentrism’ away from the Eurocentre to one of Europe's blind spots, Australia. Emerging in the debate is a strong sense of the ways in which power and privilege inevitably accrue centrifugally: Eurocentrism affects and re-writes itself on us in ways perhaps unimagined in the Eurocentre. As a bid toward resistant practice against the centre, we have refrained self-consciously from explaining every local reference in our self-reflective, dialogic, and open-ended discussion about the ways ‘Europe’ and ‘Eurocentrism’ touch us as teachers, researchers and ‘average stray aliens’.  相似文献   

2.
Abstract

This essay reads Rosi Braidotti's philosophical nomadism from a decolonial perspective with the goal of uncovering the irreducible colonial difference which underlies the Eurocentric ontological vision embedded in Braidotti's reading of Gilles Deleuze. In particular, I read Edouard Glissant in tandem with Deleuze through the notion of the ‘middle’, a key concept which grounds the three thinkers' ontology of multiplicity. To this end, I borrow Nelson Maldonado-Torres' Fanonian critique of Eurocentric ontology and show how Braidotti fails to escape from the trap of Eurocentrism due to her inability to capture the abyssal and totalitarian character of coloniality imprinted in the cry of the damné. Against Braidotti's simplistic misreading of Glissant as a future-oriented constructivist, I argue that the enigmatic trope of Relation in Glissant opens up at the middle space of groundlessness constituting the ontological edifice of the colonial subject: revealing the abyssal middle in which the ineffable experience of shared suffering never stops haunting the freeing knowledge of relation.  相似文献   

3.
Abstract

This article shows that the work of the German Marxist philosopher Theodor W. Adorno offers a surprisingly rich resource for postcolonial theory. Adorno's work addresses the world outside Europe more often than one might expect. But it is not so much what Adorno thinks as how he thinks that makes him a postcolonialist. Adorno's philosophy of negative dialectics tracks particular phenomena to the totality of which they are a part. Everything, from the most innocuous details of everyday life to the Holocaust and imperialism, is linked to the world‐encircling, thought‐frustrating and violence‐inducing system of capitalism. But Adorno's characteristic negativity also makes him sensitive to that system's fallibility and its vulnerability to alternatives. The article therefore touches on the normative dimensions of Adorno's moral philosophy. Adorno's work commands attention because of its dialectical style of thinking, its consequent focus on capitalism's intrinsic violence, its belief that effective political action presupposes introspection and a moral capacity for empathy with others' suffering, and its attractive conviction that these aptitudes can be enabled by aesthetic experience. Accordingly, the essay concludes with a reading of the South African writer J. M. Coetzee's novel Disgrace. This article seeks to show that an Adornian postcolonial criticism is as concerned with the gratuitous longevity of capitalism and imperialism as it is inspired by the prospect of erecting a more just and egalitarian social order.  相似文献   

4.
ABSTRACT

One of the under-theorised aspects of Catherine Malabou’s What Should We Do With Our Brain? is the overtly political project that underpins her discussion of a renewed conception of subjectivity. Malabou's political project is framed in radical and emancipatory terms, and yet the possibilities and limitations that stem from of a neurobiological account of politics have been left under-explored. Can we really locate in the brain a progressive politics, especially in the context of debates around mental illness, when so many groups and individuals are resistant to understanding themselves as their brains? Or is this affirmation of scientific materialism at risk of obscuring the realities and complexities of the materiality of cultural practice? In order to pursue the political consequences of her work, this paper looks to stage an encounter between Malabou's account of neuroplasticity and Lauren Berlant's notion of cruel optimism. This is done in order to ask: do Malabou’s own critiques of neoliberal flexibility run the risk of embracing a neuro-liberalism, in which an optimism regarding plasticity, individual liberty, and compromise between the humanities and life-sciences obscures the political limitations of neuroscience as a site for political-philosophy?  相似文献   

5.
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6.
ABSTRACT

Catherine Malabou's opinion of non-essentialist models of gender identity and art is unambiguous: in her words, they are ‘catastrophic’ to women and to artists (Malabou [2014]. ‘Sujet: Femme'. de(s)générations des féminismes 21, 29-38: 135). What, then, are the implications of Malabou's hallmark concept of ‘plasticity’ on theories of performativity? Has plasticity come to supplant performativity, just as Malabou believes that it has come to supplant Derridean writing? Or if, as Malabou suggests, philosophical concepts are inherently plastic, may we maintain that performativity was always already plastic? In the following article, I read Malabou's work on writing alongside her work on the feminine in order to question how plasticity and performativity might be examined together to theorise the ways in which the discursive and the material interact in the production of subjectivities. By highlighting the performativity at play within Malabou's own writing about the end of writing, I propose that her work challenges her claim that literature cannot deconstruct philosophy. In response to Malabou's anti-essentialist plastic theory of the essence of woman, I underline the parallels between performativity and plasticity and suggest that the two concepts overlap in their mutual configuration of identity and form as mutable and transformable.  相似文献   

7.
The film Black Swan, directed by Darren Aronofsky, provides a fruitful context for thinking about Deleuze's conceptualisation of structural transformation as a ‘presubjective’ process involving a critical and creative politics of engagement. Nina is a young dancer who has just secured the lead role in the New York Ballet's new production of Swan Lake. This role not only requires her to dance the pure and innocent character of the White Swan – a role that mirrors Nina's character in real life, and for which she is well suited – but also as the seductive and darkly erotic character of the Black Swan, a role quite alien to Nina. The film traces Nina's desperate efforts to meet the demands of this doubled characterisation. Through new forms of engagement with her peers, she enters into a ‘becoming-swan’ that frees her from the restraints and constraints imposed by her existing self. While this transformative process enables her to realise aesthetic perfection in her art, this comes at a heavy price: Nina not only is creatively destabilised, but ultimately is destroyed by the transformation she endures. By considering this work of cinema in light of Deleuze's writings on cinema, on ‘becoming-animal’, and on ‘Porcelain and Volcano’, this essay reflects upon a crucial question underlying much of Deleuze's political thought: how is it possible to privilege radical subjective and social transformation, without these structures of necessary coherence also ‘cracking up’ and being destroyed in the process?  相似文献   

8.
Money is an ‘instrument of collective memory’ before it is a means of exchange, a unit of account or a store of value. Money's status as a memory technology is particularly significant in light of the role that information and communication technologies now play in economic transactions. Many of the new channels and infrastructures for payments, such as magnetic cards, mobile phones, the wired Internet, social media platforms, and RFID technologies, record detailed transactional data alongside a range of other identifying data. We now have extremely detailed records of the many ways that money circulates, is transferred and is spent. This paper concerns this previously latent transactional data and how it is currently recorded, monetised, and used to inform action. What has been recorded in and about money at different moments in time and how are these categories breaking down? Who has access to and ownership over this collectively produced record and how is it driving new data practices and business models based on the monetisation and application of monetary records? And how might re-engaging with money's mnemonic status help to foreground a politics and ethics of transactional data?  相似文献   

9.
This essay re-explores the tie between ethics and politics in the thought of French phenomenologist Emmanuel Levinas and is specifically concerned with the political consequences that might be drawn from his unique account of ethics. In response to Victoria Tahmasebi-Birgani's recent reading of Levinasian politics as ethicoliberatory praxis, this essay attempts to exemplify such politics in relation to the silent standing protest that occurred throughout Occupy Gezi. As will be illustrated, this particular form of protest was symbolic of a struggle that was not tied to a classical notion of autonomous agency, but partially arose from ‘radical passivity’. It will be suggested that the protester's tacit participation in a shared endeavour to create responsive idioms for the Other can exemplify Levinasian ‘response-ability’ as a concrete praxis. Relying on Levinasian terminology, I suggest that Occupy Gezi's forms of silent protest created an ‘un-said Saying’ that disturbed the realm of politics from an ethical stance. Alongside a Levinasian reading, the protester's performed standstill will be explored in relation to what Butler and Athanasiou term ‘two senses of dispossession’ together with the concept implied by the Greek στα´σι? [stasis]. As I contend, stasis manages to escape from the principle of non-contradiction in Being through integrating Being's Other in implicating both movement and stillness, activity and passivity. Hereby, stasis potentially points to an-other peace before politics, thereby offering a prolific alternative to the classic Hobbesian account of a dichotomy between war and peace.  相似文献   

10.
On touching, an object mediates and equally prevents our contacts with others. But what if one incorporates another's body? Japanese author Kawabata Yasunari, in his ‘One Arm’, describes a peculiar encounter with the other's body: the protagonist replaces his arm with a girl's arm and incorporates it, causing him some spasms, a sense of otherness, and affective as well as repulsive feelings. This replacement of body parts questions the possibility of getting in touch with the other, as well as risky intersections with the other. In considering this (fictional) bodily encounter and the process of being together with another body, I aim to examine the rupture of contact, the (im)possibility of accepting otherness and the ethics of communication in Kawabata, through the phenomenon of incorporation. By examining the under-researched topic of incorporation and touch in Kawabata in dialogue with relevant theories by Jean-Luc Nancy, Emmanuel Levinas and Melanie Klein, this paper aims to advance theorisations of touch and incorporation at the intersection of literature and critical theories.  相似文献   

11.
What determines the market value of a star? This paper examines the size of fixed payments to leading actors in the U.S. motion picture industry from a sample of contracts between 1959 and 1989. Competing explanations for the size of compensation, including rent capture, risk sharing, signalling, and portfolio optimization by studio executives are explored. The size of fixed payment across all contract types moves with an actor's history of participating in top-20 grossing films over the past five, ten, fifteen, and twenty films. Further, the impact of past top-20 successes is enhanced by the length of the actor's career. When contracts are divided into those with both fixed payments and share payments and those with only fixed payments, the fixed payment in two-part share contracts is influenced to some extent by risk concerns, in addition to the actor's star power. Fixed-payment-only contracts are most strongly influenced by measures of signalling and star power. Data on both types of contract provide strong support for the rent-capture theory: actors are paid rents upfront for the star value they add to the production.  相似文献   

12.
ABSTRACT

What is the role of imagination in the constitution of finance capitalism? How do the fictions, myths, and (ir)rationalities of finance shape society's ability to imagine the future in the face of mounting political instability? Well over a decade since the Global Financial Crisis of 2008, today's financialised economies are still marred by stagnation and uncertainty. Against this backdrop, the increasingly speculative nature of economic forecasting, and the accelerated trading of promises of all sorts (from algorithmic and derivative markets to contemporary electoral politics) put the role of imagination centre stage. This special issue contends that, contrary to conventional wisdom, imagining the future is not necessarily equal to ‘fantasising' or to ‘irrational exuberance' or the ‘animal spirits'. Rather, it points to something much more fundamental: the power of finance to produce new social and political morphologies under conditions of radical uncertainty. The articles of the special issue confront these issues by mapping out a novel field of investigation into different, unique types of imagination undergirding finance capitalism in the years since its most recent crisis: from the future-making practices of mineral exploration and agricultural derivative markets, to the imagined futures of financial education programmes, the financialisation of creative work, and the role of future-oriented legitimacy in today’s populist politics.  相似文献   

13.
In this essay, the author analyzes social science thinking about the capitalist market from instrumentalism to institutionalism and the recent turn toward more cultural economics, and propose to enlarge the latter opening via the 'strong program' in cultural sociology. Nineteenth century' big thinkers' conceptualized the market as if it were entirely deracinated, based on alienation and pure calculation. The profession of economics subtracted the social critique from this dismal understanding and converted the dismal science into mathematical predictions and production functions. The new economic sociology exposed the institutional framework of market decisions, emphasizing social networks and status competition. Cultural economic sociology has challenged institutionalism, showing how social meanings, not just institutional position, determines economic value. The next step is to demonstrate that the market itself depends on cultural meanings. The strength of a market depends upon narrative projections of future economic conditions. An optimistic scenario creates confidence and sparks investment. A pessimistic narrative creates fear and leads investors keep their money tight. Confidence in the future depends on constructions of 'character': will economic actors constrain themselves by acting in a sober and moral way or will they be hedonistic, indulging in short-term satisfaction? This cultural-sociological theory is illustrated with reference to Keynes' General Theory about the 1930s Great Depression and U.S. Federal Reserve chairman Ben Bernanke's policy vis-à-vis the current Great Recession.  相似文献   

14.
Drawing on the existing research on the socio-economic impact of cultural heritage on local and regional development, the author's aim is to further the scientific discourse in two ways. Firstly, she focuses on the economic and social significance of private investors as important actors implementing heritage restoration projects. Although these initiatives are often primarily commercial in character, they may nonetheless exert a strong, broadly positive influence on local and regional development processes, especially if a cluster of such projects develops within a relatively small area richly endowed with a specific type of heritage. Secondly, she provides empirical evidence from Central and Eastern Europe, a region little explored to date by studies of this type. Accordingly, the article examines the specific context of post-1989 private heritage-oriented investments in historic palace and garden residences in the region of Lower Silesia in Poland, a heritage previously unwanted, ethnically and ideologically dissonant, but nowadays being rediscovered to an increasing extent.  相似文献   

15.
In this essay I propose a new reading of Michel Foucault's main thesis about biopower and biopolitics. I argue that organisation represents the neglected key to Foucault's new conceptualisation of power as something that is less political and more organisational. This unique contribution was lost even on his closest interlocutors. Foucault's work on power had a strong influence on organisation and management theory but interestingly not for the reasons I am proposing. In fact, although theorists in management and organisation studies have emphasised power in relation to discipline, control and subjectivity they have overlooked the transformative meaning of Foucault's organisation. His work on biopolitics has attracted opposition, too, as evidenced by the controversy sparked by Giorgio Agamben about Foucault's biopolitics. From Agamben's critique, it appears that Foucault's notions of politics and power do not allow a deconstruction of the violence of the concentration camp. However, a critical reading of Primo Levi's biographical narratives reveals the camp as a place where the prisoners’ ability to organise their daily lives secured survival. To make sense of Levi's revelation, I use John Dewey's notion of habits as forms of organisation and reconnect it to Foucault's organisation. A shared understanding of the objective conditions of human activity and experience highlights the similarities between Dewey's pragmatism and Foucault's pragmatic metaphysics. In the end, however, Foucault's metaphysical background has caught up with him, pushing him away from his own most radical proposal that organisation was the new form of power and the new substance of politics.  相似文献   

16.
While originally Lacan seconds Heidegger's contention that ‘anxiety has no object’, in the early 1960s, he dismisses his own earlier position as a childish reassurance and argues, to the contrary, that ‘anxiety is not without an object’. With particular attention to his use of the double negative, ‘not without’, this essay examines this turning point in Lacan's thinking in order to explain the opposition between his psychoanalytic critical theory and Derrida's deconstruction. The arguments that Lacan brings to bear on his work of the 1950s closely approximate those that Derrida levels against Heidegger in the formulation of his own concept of ‘the aporia of the impossible’. Indeed, as commentators often emphasise, the formal logic of Lacan's later thinking is strictly isomorphic with Derrida's philosophy; and their respective concepts of anxiety and aporia are frequently misconstrued, accordingly, as simply identical. However, insofar as Lacan discerns a content in this formal negativity, contesting the idealism of his earlier theory and reasserting the materialist objectivity of the Freudian ‘lost object,’ as intractably Real, the two do not coincide. On the contrary, Lacan's repudiation of Heidegger's concept of anxiety extends equally to Derrida's aporia, as if, for Derrida, Heidegger's existential phenomenology were not reassuring enough.  相似文献   

17.
How important is it for journalism, media, public relations and communication studies students more generally to acquire literacy in political economy? How possible is it for this to happen while maintaining now established specialized communication, journalism, media, public relations degrees or at least professional strands within communication degrees? A recent media campaign in Australia over a proposed mining tax throws into relief communication professionals' need for literacy in the orientations and positions of political economy. A recently implemented course gives some indicators of what can be achieved in this area. The article is thus about the spread and purchase of a culturally informed political economy rather than knotty questions within it. The article, first, sets out in brief key aspects of the media campaign in question and one journalist's reflection on the challenges it posed. It discusses what might be involved in equipping students with how to meet those challenges, placing this in the wider context of a course that introduces communication students to a non-reductionist, interdisciplinary political economy.  相似文献   

18.
E.P. Thompson's work on working-class formation is widely recognized as one of the crucial contributions to Marxist historiography in the twentieth century. His emphasis on notions of agency and subjectivity is intimately linked to a radical recasting of the socialist agenda against the objectivism of an earlier, ‘orthodox’, Marxism and of a later, and more theoretically sophisticated, structuralism. Thompson's conception of working-class agency as the primary element in historical materialism parallels Antonio Negri's theorization of proletarian subjectivity as an expansive process of collective self-constitution. In particular, Negri's analysis of ‘power’ as an autonomous dynamic of social creation offers an essential development of Thompson's ideas and a fresh theoretical template for the political re-actualization of radical humanism.  相似文献   

19.
Abstract

This essay discusses Nietzsche's tragic moral psychology and its significance for liberal political philosophy. In the essay, I sketch out what I view to be the basic features of Nietzsche's tragic psychology, which is strongly opposed to the Socratic and Stoic traditions, and I show how this perspective can be distinguished from the moral psychology that informs liberalism's position on issues such as personhood and political history. I conclude with a few suggestions for viewing Nietzsche's thought as a necessary corrective to a certain dogmatism that still inhabits liberal theory, in this way enabling liberal thought to conceptualise human nature and the human good in more creative and complex ways.  相似文献   

20.
Abstract

One of the under-studied effects of global migration has been an increase in transnational marriages. This phenomenon has greatly impacted Taiwan as women from Southeast Asian nations and Mainland China, through professional marriage brokers or personal contacts, enter into marriages with Taiwanese men. How well these women adapt to Taiwan's culture and learn its local languages is studied through the lens of two theories of intercultural communication: Kim's theory of cross-cultural adaptation and Kramer's theory of cultural fusion. Based upon in-depth interviews with 28 women, results show some support for both theories. However, the postulates of cultural fusion demonstrate a better fit: Learning is an additive process; long-term association with co-ethnics appears to correlate with greater satisfaction and adaptation; and women's negotiated identities follow a range of outcomes.  相似文献   

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