首页 | 本学科首页   官方微博 | 高级检索  
相似文献
 共查询到20条相似文献，搜索用时 31 毫秒
1.
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   

2.
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   

3.
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   

4.
This essay contributes to the discussions in intercultural communication scholarship on key intercultural urgencies, issues, and challenges in today's world through the ethical framework of Emmanuel Levinas and his discussion of “absolute otherness” that informs and expands the dialogue on interculturality, cultural humility, and ethics. Levinas's discussion of “absolute otherness” aims to preserve difference—the otherness of the other—by asserting the ethical relation prior to the ontological relation and carries significant communicative implications in terms of the relation of the self and the other as well as making sense of difference and identity, and offers a new way of talking about these issues in the field of communication studies, specifically in intercultural communication. An illustration of attending to the other beyond reduction to the same is offered through a pedagogical application of the Levinasian framework in the intercultural communication class.  相似文献   

5.
Abstract

De Landa has formulated an important new version of historical materialism derived from the work of Deleuze and Guattari, but he rejects their significant debt to Marx. This paper contends, however, that a careful reading of Marx shows that Deleuze and Guattari’s and De Landa’s nonlinear historical materialism is in fact compatible with Marx’s labour theory of value and his account of primitive accumulation.  相似文献   

6.
HALDANE'S GAMBIT     
This article considers the body of work which Andrew Haldane has published since the onset of financial crisis. It draws a distinction between two kinds of criticism in that work: Haldane's interference through political arithmetic on the costs of finance and Haldane's big concept of the financial network using metaphors drawn from the life sciences. His readers have mainly focused on Haldane's innovation through concept and network metaphor while neglecting his political arithmetic and empirics on the costs of finance. But this article argues that Haldane's political arithmetic on costs is an important radical intervention when the finance sector is deflecting reform with a trade narrative about the social benefits of finance.  相似文献   

7.
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   

8.
Abstract

In 2006, a young female rapper named Diam's released an album that became the best‐selling CD in France: her CD and its reception is treated as a social phenomenon and examined against the backdrop of political arguments which developed in France in 2006–2007. Musical analysis shows that the sonic backgrounds of Diam's rap illustrated the importance of combinations and hard work in the symbolical production of a new order. Her texts manifested new combinations of social values which brought into the public debate changes in value systems that were just becoming developed enough to be taken up by political organisations and leaders. This is why the main themes in Diam's CD converged with topics engaged by the two main candidates in the French 2007 presidential election. This paper, combining the resources of musicology, literary analysis and political sociology analyses how Diam's put in aesthetic and emotional forms combinations of values that had been brewing underground for the past 30 years. It invites a reconsideration of the interpretation of rap as an expression of rebellion, or even as an element of counter‐culture, and apprehends it as a ‘social revealer’ that brings new values and representations into public debate and stimulates discussion around them. Diam's album was an ‘unidentified political object’ that shed original light on the way politics and politician are perceived by ordinary citizens, or specific groups among them, such as the youth.  相似文献   

9.
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   

10.
Abstract

The essay approaches recent discussions of ‘life’ and biopolitics from the historical context of early 20th century German vitalist thought. By closely analysing the concept of the ‘drive’ in art historian Wilhelm Worringer's Abstraction and Empathy (1908) and Sigmund Freud's Beyond the Pleasure Principle (1920), the essay shows how the paradoxes of those texts prefigure and contribute to the contemporary problematic of ‘life’ in theoretical discourse across the humanities. In Worringer and Freud, the drive is an ‘elastic’ concept stretching beyond – and yet constitutive of – the epistemological object (‘life’) that it is called upon to describe. The distortion of the drive in each author's thought – from an impulse of organic vitality to a principle of inorganic primordiality – manifests the contradictory ‘life’ of vitalist concepts themselves in their elastic potential for transformation, regression and contradiction.  相似文献   

11.
Abstract

The frequently assumed premise that Georges Bataille engaged solely in a primarily subject‐centred critique is not here disputed; rather, our contention is that in spite of this, we may look beyond and push Bataille to his own limits to ground a kind of object‐centred critique. If this textual experiment is successful, we come to see a nascent version of transcendental empiricism at work in Bataille’s work, effectively functioning as an unacknowledged precursor to the more sophisticated and explicit version of transcendental empiricism that Gilles Deleuze engages. Our aim is to focus on Bataille’s Inner Experience as a pivotal moment wherein his critique of transcendence could go either way, and to determine whether a ‘Bataillean transcendental empiricism’ would result in different outcomes than Deleuze’s version.  相似文献   

12.
  相似文献   

13.
This essay addresses the controversial status of subjectivity in Esposito’s affirmative biopolitics and articulates it using Recalcati’s psychoanalytical theory, with the aim of promoting a non-vitalistic affirmative biopolitics. In biopolitical theory in general, and in Esposito’s especially, subjectivity has a problematic status: while life precedes intersubjectivity, it is not clear whether subjectivity is regarded as a consequence or as the precondition of intersubjectivity (and thus of life). Esposito acknowledges such an aporia, the subjectum suppositum, but fails to recognise it in his own reasoning, ultimately envisioning a powerful interpretative and transformative paradigm – affirmative biopolitics – whilst leaving at its core a life-less subject. In this essay, I read Esposito’s affirmative biopolitics through Recalcati’s clinical approach to the ‘new symptoms’, with the aim of envisioning a subjectivity compatible with the ontogenetic primacy of life posited by biopolitical theory. Ultimately, the aim of this article is to suggest that an affirmative biopolitics, grounded on the promotion of neither a pre-subjective bare life, nor of a lifeless subject, but of a fully subjective life, a living subject is possible.  相似文献   

14.
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   

15.
Although Richard Rorty's controversial thought has been the subject of many works, there has not been much discussion about his approach to cultural difference. The purpose of this article is to examine how Rorty sees cultural differences philosophically and how he deals with them politically. For him, rationality, morality and even the scope of moral responsibility towards others are defined in terms of solidarity with a particular community and ‘ethnocentrism’, rather than in terms of a universal and metaphysically derived set of criteria. It can be argued that since language, language games and values are mainly components of culture, the latter is one of the most significant communities with which Rorty is concerned, though he is not explicit about it. Nevertheless, Rorty does not think that the moral and philosophical significance of communities, particularly cultural communities, should be reflected in politics. The main argument of the article is that there is an unresolved tension in Rorty's thought between philosophical, moral and emotional attribution of significance to communities and arguably cultural communities, and a disregard for them in the political sphere. This paves the way for outlining an approach to cultural difference that is more just and even more in harmony with Rorty's own philosophy.  相似文献   

16.
Abstract

In this essay, I sketch a performative, constitutive theory of difference that avoids the major trappings of this discussion in current communication scholarship. Building from Gilles Deleuze and Judith Butler, I argue that by focusing on difference in intercultural communication scholarship we can, as a discipline, create more complex understandings of people in cultural contexts. I first examine how difference has been written in communication scholarship. Second, I offer a reading of Deleuze and Butler who, together, provide the grounding for seeing the repetition of difference as political and contingent ontology. I conclude by examining an everyday context, showing how intercultural communication scholarship can benefit from this kind of analysis.  相似文献   

17.
Analysing the work of Spanish composer Francisco López and the Belgian film maker Thierry Knauff's 2000 production, Wild Blue: notes à quelques voix, this paper aims to go beyond the Deleuzean methodology that it employs. Deleuze argues, in Difference and Repetition, that artistic production deploys an active form of repetition that creates difference in itself and not a banal Platonic form of repetition based on an originary identity. Finding this process at work in the texts studied, we argue that of vital importance in these works and (although it is not explicitly stated) in Deleuze's own theory here is a reflection on the concept of texture. In deploying an artistic form of repetition that is infused with a deep sense of texture, both López and Knauff distance their works from the documentary realm in which they appear to be grounded. This, however, only increases their potential political efficacy which, rather than working according to extensive and limited, therefore, principles, is transmitted via an intensive mode.  相似文献   

18.
This paper provides a posthumanist performative reading of spaces of disposal as sites of economic activity. Its empirical focus is ship breaking, as practices and political techniques. Drawing on the work of Donald Mackenzie, Karen Barad and Jane Bennett, it frames ship disposal as a boundary-making intervention in the world and as part of the demolition assemblage. The paper challenges the oppositional politics that characterise international debate about ship disposal. Through an articulation of the academic register and literary narrative, the paper develops a material politics of ship disposal which draws connections, rather than making distinctions, between labouring bodies in different parts of the world. It reconfigures ship disposal through a material politics that centres the proximate intimacy of human bodies, demolition technologies and vital inorganic materials, highlighting the importance of shared corporeal vulnerabilities, a biopolitics of occupational health and a material politics of globalisation where the long distance associations are temporal, of a ‘now’ and future-past ‘then’.  相似文献   

19.
Abstract

The historian Carlo Ginzburg is renowned for his critique of modern, scientific reason and his articulation of an alternative form of knowledge which he labels ‘conjectural’. This form of knowledge, supposedly more attuned to the historian’s interest in the singular and specific fragment, as opposed to the abstract and universal concept, is so rooted in the practices of the prehistoric hunter that Ginzburg sometimes describes it as a ‘venatic’ form of deduction, binding ‘the human animal closely to other animal species’. In this essay, I explore the ramifications of this alternative form of knowledge, attending especially to its relationship to the modernist theme of ‘primitivism’. I do so by juxtaposing Ginzburg’s critical appraisal of Arthur Conan Doyle’s most famous literary invention, Sherlock Holmes, and Rudolph Fisher’s own literary invention, John Archer, the physician who sometimes aids criminal investigations in African American Harlem. I argue that the differences between Archer and Holmes draw attention to some troubling implications of Ginzburg’s historiographical argument. Folding this analysis on itself, however, I also suggest that what might be at stake, when Ginzburg insists so troublingly on the importance of the singular, venatic trace, is the evocation of Walter Benjamin’s understanding of the historical ‘event’.  相似文献   

20.
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   

设为首页 | 免责声明 | 关于勤云 | 加入收藏

Copyright©北京勤云科技发展有限公司  京ICP备09084417号