Pub Date : 2024-02-21DOI: 10.1080/14409917.2024.2313437
Antoon Vandevelde
In this article, I define solidarity as the willingness to share with people we do not know personally but whom we consider to be equal to ourselves on the basis of some common feature allowing for...
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Pub Date : 2024-02-15DOI: 10.1080/14409917.2024.2313433
Roberto Mordacci
This article argues that, to distinguish between “critical” and “uncritical” solidarity, the normative concept of solidarity must be grounded on the principle of respect for persons. I start analyz...
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Pub Date : 2024-02-11DOI: 10.1080/14409917.2024.2313434
Francesca Pongiglione
The global age has confronted human beings with new and numerous challenges, from global poverty, to labour exploitation, to climate change. Many individuals, aware of such challenges, wish to act ...
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Pub Date : 2024-01-29DOI: 10.1080/14409917.2023.2286866
Christine Abbt
The problem of the captivated gaze has been taken up repeatedly in philosophy. Plato's Allegory of the Cave stands paradigmatically for this. Here, the gaze at the shadowy images prevents people fr...
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Pub Date : 2023-12-24DOI: 10.1080/14409917.2023.2286869
Michael Räber
This paper explores two emancipatory ways that the struggle over recognition can take under conditions of social invisibility and hyper-visibility: that of social visibilization, and that of a dial...
本文探讨了在社会隐形和超隐形的条件下,争取承认的斗争可以采取的两种解放方式:社会可见化和拨号。
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Pub Date : 2023-12-06DOI: 10.1080/14409917.2023.2286865
Emmanuel Alloa
The paper takes heed of the fact that, when evaluating normative issues through the semantics of visibility and invisibility, a transfer takes place from optical to political semantics which is not...
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Pub Date : 2023-12-06DOI: 10.1080/14409917.2023.2286867
David Owen
This article explores the theorization of (in)visibility in Honneth, Ranciere, Cavell and Tully. It situates the work of Honneth and Ranciere against the background of Wittgenstein's account of con...
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Pub Date : 2023-12-06DOI: 10.1080/14409917.2023.2286868
Tina Chanter
I consider Bromell’s critique of Rancière in the context of a discussion of the Black Lives Matter movement, focusing on taking a knee. I argue that Rancière’s analysis can shed light on the Black ...
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Pub Date : 2023-11-29DOI: 10.1080/14409917.2023.2286864
Michael Räber
Published in Critical Horizons: A Journal of Philosophy and Social Theory (Ahead of Print, 2023)
发表于《批判视野:哲学与社会理论杂志》(2023年出版前)
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Pub Date : 2023-10-12DOI: 10.1080/14409917.2023.2262340
Raf Geenens
ABSTRACTThis article looks at the relation between the ideas of philosopher Claude Lefort and ethnologist Pierre Clastres. Both French authors worked in the same paradigm. They were convinced that politics is the “infrastructure” of society: all societies are politically constituted and can only be understood by interpreting the workings of political power. Yet they strongly disagreed on the dividedness of society. Clastres believed that a good solution to the problem of power is possible, while Lefort believes that the presence of power points to the impossibility of any society to coincide with itself. This article also discusses the way they both use the expression “the place of power” and asks to what extent non-Western societies were, both for Clastres and for Lefort, ever more than just a foil to present and illuminate their strongly held theoretical beliefs.KEYWORDS: DemocracypowerexoticismClaude LefortPierre Clastres Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1 A much earlier version of this text was published in German as “Claude Lefort Und Pierre Clastres: Einheit Und Teilung.”2 The word “decentre” is particularly apt here as Clastres claims that he is effectuating a Copernican revolution. So far, ethnology was practiced from within the Western world view, as a purportedly neutral vantage point. But this will never do justice to the proper being of primitive societies (Clastres, La Société Contre l’état. Recherches d’anthropologie Politique, 23.).3 As Judith Revel explains, Clastres’s project in this regard resembles that of his contemporaries Michel Foucault and Jacques Derrida. For them as well, the challenge is to stop reintegrating what is other under our own norms (Revel, Foucault: Une Pensée Du Discontinu, 253–4.). Revel especially explores the analogy with Foucault. Christopher Holman also emphasises this aspect of Clastres’s thought (Holman, “Pierre Clastres as Comparative Political Theorist.”).4 An exception is Samuel Moyn’s 2012 article “Claude Lefort, Political Anthropology, and Symbolic Division,” which dedicates several pages to Lefort’s interpretation of Clastres’s work. Moyn’s most important text on Clastres is entitled “Of savagery and civil society: Pierre Clastres and the transformation of French political thought” (2004). This text does not discuss Lefort but is highly recommended. There are also some informative pages on the relation between Clastres and Lefort in Bernard Flynn’s The Philosophy of Claude Lefort. Interpreting the Political (94–8).5 See my “Democracy, Human Rights, and History: Reading Lefort.”6 Lefort, “Société 'sans Histoire’ et Historicité.”7 The word suffociation (“étouffement”) is used in the original text but has been left out in the re-publication (see page 108 in the 1952 version).8 Lefort, “Société ‘sans Histoire’ et Historicité,” 66.9 Lefort, 69–70.10 Howard, The Marxian Legacy, 250. Note that Dick Howard is commenting on Lefort’s first text on pr
摘要本文考察了哲学家勒福特与民族学家克拉斯特雷斯思想的关系。两位法国作家的工作模式相同。他们相信政治是社会的“基础设施”:所有社会都是政治构成的,只有通过解释政治权力的运作才能理解。然而,他们在社会分化问题上存在强烈分歧。克拉斯特雷斯认为,权力问题的良好解决是可能的,而勒福特认为,权力的存在表明,任何社会都不可能与自身一致。本文还讨论了他们使用“权力的地方”这一表达的方式,并询问在何种程度上非西方社会,无论是对克拉斯特雷斯还是对勒福特来说,都不仅仅是一个展示和阐明他们强烈持有的理论信念的辅助工具。关键词:民主,权力,异国情调,克劳德·勒福特,皮埃尔·克拉斯特雷斯披露声明,作者未报告潜在的利益冲突。注1这篇文章的一个更早的版本以德文出版,名为《克劳德·勒夫特和皮埃尔·克拉斯特:爱海特和泰隆》。2“去中心化”这个词在这里特别贴切,因为克拉斯特雷斯声称他正在实施一场哥白尼式的革命。到目前为止,民族学是从西方世界观中实践的,作为一个据称中立的有利位置。但是,这永远不能公正地对待原始社会的本来存在(克拉斯特雷斯,La societsastree Contre l ' samdat)。2 .政治人类学研究,2003正如Judith Revel所解释的,Clastres在这方面的计划类似于他同时代的Michel Foucault和Jacques Derrida。对于他们来说,挑战是停止在我们自己的规范下重新整合他者(Revel,福柯:Une penssame Du discontinuu, 253-4)。雷维尔特别探讨了他与福柯的类比。3 . Christopher Holman也强调了Clastres思想的这一方面(Holman,“Pierre Clastres as Comparative Political Theorist.”)一个例外是塞缪尔·莫恩(Samuel Moyn)在2012年发表的文章《克劳德·勒福特、政治人类学和象征分裂》(Claude Lefort, Political Anthropology, and Symbolic Division),其中花了几页篇幅来阐述勒福特对克拉斯特雷斯作品的解读。莫恩关于克拉斯特雷斯最重要的著作是《野蛮与公民社会:皮埃尔·克拉斯特雷斯与法国政治思想的转变》(2004)。本文不讨论左福特,但强烈推荐。在伯纳德·弗林的《克劳德·勒福特的哲学》中,也有一些关于克拉斯特雷斯和勒福特之间关系的信息页。解读政治(94-8)参见我的《民主、人权和历史:阅读福特》。6 . Lefort,“社会主义与历史主义”。“7”原文中使用了“窒息”一词,但在再版时删除了(见1952年版第108页)Lefort,“无历史的社会与历史”,66.9 Lefort, 69-70.10 Howard,《马克思主义遗产》,250页。请注意,迪克·霍华德评论的是莱福特关于原始社会的第一篇文章(莱福特,“societs<s:1> sans Histoire’et historicit<e:1> .”),而不是1987年的经典文本(莱福特,“L ' œuvre de Clastres.”)也就是说,当他在20世纪50年代末开始研究马基雅维利时(而他的第一篇“民族学”文本要追溯到1951年)。直到很晚的时候,在2000年代,当他深入研究汉斯·巴伦和其他人的著作时,他才对公民人文主义的完整传统产生了广泛的思想史兴趣Geertz,“幽会”,69-72.13见Holman,“皮埃尔·克拉斯特雷斯作为比较政治理论家”,80-1.14 1978年首次发表在《世界百科全书》的一个版本中,同年在《自由》的一期中再版,部分是关于克拉斯特雷斯的,参见Lefort,“皮埃尔·克拉斯特雷斯”。“15 .社会主义,社会主义和社会主义。《政治人类学研究》,172。克拉斯特雷斯非常强调政治的重要性。例如,他会说,经济剥削在政治不平等中,即在命令和服从的关系中,找到了它的可能性条件:“政治权力关系先于并建立了剥削的经济关系。剥削首先是经济的,其次是政治的;权力先于工作;经济是政治的衍生物;国家的出现决定了阶级的出现。(Clastres, 169.)16 Lefort,“Pierre Clastres,”52.17 Clastres, La societacast<s:1> Contre l’samat。政治人类学研究,175.18,169.19,176,178.20,La societacest tanci.911cha.com。来源:对Miguel Abensour的个人访谈(巴黎,2009年6月12日)Lefort, " L ' œuvre de Clastres, " 310.23 Lefort, 320。莱福特在这里引用了克拉斯特拉的话《克劳德·勒福特的哲学》。《政治的解释》,1996 . Cf. Lefort,“L ' œuvre de Clastres,”319-21。在这篇文章的英文翻译中,“pouvoir communautaire”一词被翻译成“社群主义的力量”。 但在我看来,法语单词“communautaire”在这里比专业术语“communitarian”有更广泛的含义Clastres, < enttien Avec Pierre Clastres >, 6。(强调)10Clastres,“La Question Du Pouvoir das Les sociesetsamuys Primitives”,20-1.28,Clastres, 20.29 Revel,福柯:Une penssamuere Du Discontinu, 251-8。Revel继续表明,福柯和克拉斯特雷斯对战争与政治关系的看法也有家族相似之处(Revel, 259.)Martin Deleixhe最近在他的《黑格尔的法哲学批判》中把Clastres的观点和Karl Marx关于民主的评论联系在一起:“Clastres所描述的无国家的原始社会因此怪异地让人想起了马克思对黑格尔的批判中匆匆勾画的全体人民”(Deleixhe,“后马克思主义者和“青年马克思主义者”,166.)。这种相似性是有道理的。但也许我们应该更进一步,在让-雅克·卢梭的影响中寻找它们的共同根源。31克拉斯特拉,“自由,马伦孔特,不可名状”,157.32克拉斯特拉,“Entretien Avec Pierre Clastres”,22.33克拉斯特拉,“关于原始社会的问题”,6-8.34克拉斯特拉,“自由,马伦孔特,不可名状”,157.35勒福特,“L ' œuvre de Clastres,”313.36 Lefort, 324.37同上。38 Lefort, 325.39 Lefort, 323.40同上。41同上。42在“与Pierre Clastres的对话”中,Lefort声称,在写作“L' <s:1> <s:1> <s:1> <s:1> <s:1>交换体”(1973)时,他想到了Clastres,即使他没有提到他(Lefort, 325.)。这
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