How can we be free when we're subject to socialization in a highly complex and in many respects unfree society? For Honneth, suffering and moral struggle are departure points for a new "reconstructive" form of social criticism, one that is based solidly in the empirically grounded, interdisciplinary approach of the Frankfurt School.
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Related Searches. The Hegelian-Marxist idea of alienation fell out of favor after the postmetaphysical rejection of humanism The Hegelian-Marxist idea of alienation fell out of favor after the postmetaphysical rejection of humanism and essentialist views of human nature. In this book Rahel Jaeggi draws on the Hegelian philosophical tradition, phenomenological analyses grounded in modern conceptions of agency, View Product.
Yfaat Weiss tells the story of an Arab neighborhood in Haifa that later acquired iconic Yfaat Weiss tells the story of an Arab neighborhood in Haifa that later acquired iconic status in Israeli memory. In the summer of , Jewish immigrants from Morocco rioted against local and national Israeli authorities of European origin. The protests Egocentricity and Mysticism: An Anthropological Study. In Egocentricity and Mysticism, Ernst Tugendhat casts mysticism as an innate facet of what it This need is created by our discursive practices, which serve to differentiate Floating Clouds.
With a Reply by Axel Honneth
This fundamental truth informs the guiding principles of justice, enabling a wide-ranging reconsideration of its nature and application. Axel Honneth constructs a theory of justice derived from the normative claims of Western liberal-democratic societies and anchored in morally legitimate laws and institutionally established practices. Honneth's paradigm demonstrates how concrete social spheres generate the principles of individual freedom and a standard for what is just. Using social analysis to re-found a more grounded theory of justice, he argues that all crucial actionsrequire the realization of a particular aspect of individual freedom.
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Rousseau and Critical Theory
Book Description Condition: New. Seller Inventory n. Condition: New. Language: English. Brand new Book. Honneth's paradigm-which he terms "a democratic ethical life"-draws on the spirit of Hegel's Philosophy of Right and his own theory of recognition, demonstrating how concrete social spheres generate the tenets of individual freedom and a standard for what is just.
As Harvey makes clear, the cosmopolitanism that emerges is rooted in human experience rather than illusory ideals and brings us closer to achieving the liberation we seek. Elizabeth Grosz. Instead of treating art as a unique creation that requires reason and refined taste to appreciate, Elizabeth Grosz argues that art-especially architecture, music, and painting-is born from the disruptive forces of sexual selection.
She approaches art as a form of erotic expression connecting sensory richness with primal desire, and in doing so, finds that the meaning of art comes from the intensities and sensations it inspires, not just its intention and aesthetic. By regarding our most cultured human accomplishments as the result of the excessive, nonfunctional forces of sexual attraction and seduction, Grosz encourages us to see art as a kind of bodily enhancement or mode of sensation enabling living bodies to experience and transform the universe.
Art can be understood as a way for bodies to augment themselves and their capacity for perception and affection-a way to grow and evolve through sensation.liepegeconi.tk
Frankfurt School and Critical Theory | Internet Encyclopedia of Philosophy
Grosz argues that art is not tied to the predictable and known but to new futures not contained in the present. Its animal affiliations ensure that art is intensely political and charged with the creation of new worlds and new forms of living. According to Grosz, art is the way in which life experiments with materiality, or nature, in order to bring about change. Talal Asad. On Suicide Bombing.
Like many people in America and around the world, Talal Asad experienced the events of September 11, , largely through the media and the emotional response of others. Is there a "religiously-motivated terrorism? What makes its motivation "religious"? Where does it stand in relation to other forms of collective violence? Drawing on his extensive scholarship in the study of secular and religious traditions as well as his understanding of social, political, and anthropological theory and research, Asad questions Western assumptions regarding death and killing.
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He scrutinizes the idea of a "clash of civilizations," the claim that "Islamic jihadism" is the essence of modern terror, and the arguments put forward by liberals to justify war in our time. He critically engages with a range of explanations of suicide terrorism, exploring many writers' preoccupation with the motives of perpetrators.
In conclusion, Asad examines our emotional response to suicide including suicide terrorism and the horror it invokes. On Suicide Bombing is an original and provocative analysis critiquing the work of intellectuals from both the left and the right. Though fighting evil is an old concept, it has found new and disturbing expressions in our contemporary "war on terror.
Paul Gilroy. Postcolonial Melancholia. In an effort to deny the ongoing effect of colonialism and imperialism on contemporary political life, the death knell for a multicultural society has been sounded from all sides. This book adapts the concept of melancholia from its Freudian origins and applies it not to individual grief but to the social pathology of neoimperialist politics.
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- Ingram James, Associate Professor — Faculty of Social Sciences!
- Toward New Paradigms?
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The melancholic reactions that have obstructed the process of working through the legacy of colonialism are implicated not only in hostility and violence directed at blacks, immigrants, and aliens but in an inability to value the ordinary, unruly multiculture that has evolved organically and unnoticed in urban centers. Drawing on the seminal discussions of race begun by Frantz Fanon, W. DuBois, and George Orwell, Gilroy crafts a nuanced argument with far-reaching implications. Ultimately, Postcolonial Melancholia goes beyond the idea of mere tolerance to propose that it is possible to celebrate the multiculture and live with otherness without becoming anxious, fearful, or violent.
Homi Bhabha. New York: Columbia UP, forthcoming. Gayatri Chakravorty Spivak. Death of a Discipline. For almost three decades, Gayatri Chakravorty Spivak has been ignoring the standardized "rules" of the academy and trespassing across disciplinary boundaries. Today she remains one of the foremost figures in the study of world literature and its cultural consequences. In the era of globalization, when mammoth projects of world literature in translation are being undertaken in the United States, how can we protect the multiplicity of languages and literatures at the university?
Through close readings of texts not only in English, French, and German but also in Arabic and Bengali, Spivak practices what she preaches. Jean Baudrillard. The Vital Illusion. Julia Witwer. Aren't we actually sick of sex, of difference, of emancipation, of culture? With this provocative taunt, the indomitable sociologist Jean Baudrillard challenges us to face up to our deadly, technologically empowered renunciation of mortality and subjectivity as he grapples with the complex issues that define our postmillennial world.
What does the advent and proliferation of cloning mean for our sense of ourselves as human beings? What does the turn of the millennium say about our relation to time and history? What does the instantaneous, virtual realm of cyberspace do to reality?
In this day and age when everything can be cloned, simulated, programmed, and genetically and neurologically managed, humanity shows itself unable to brave its own diversity, preferring instead to regress to the pathological eternity of self-replicating cells. By reverting to our viral origins as sexless immortal beings, we are, ironically, fulfilling a death wish, putting an end to our own species as we know it.