Pub Date : 2021-08-30DOI: 10.1080/14409917.2021.1957357
Kalli Drousioti
The Lacanian theory describes the subject in terms of split and lack. It does so by illustrating the process by which the subject becomes constructed. In the present article, I critically engage wi...
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Pub Date : 2021-08-30DOI: 10.1080/14409917.2021.1957364
J. Davidson
ABSTRACT Ernst Bloch is a philosopher of hope, of this there can be no doubt. It is the fidelity to the proposition that a better world is possible that undergirds Bloch’s work. Yet, the hopeful tenor of Bloch’s philosophy, as I argue here, is accompanied by a second, more subterranean strand: a concern with the phenomenon of disappointment. Bloch has an interest in what happens after hope fails; those moments when the desire for utopia confronts the impossibility of its realisation. By considering Bloch’s philosophical history of the defeat of the chiliastic movements of the medieval moment alongside his ontology of not-yet-being, the claim is made that disappointment has a constitutive role in the philosophy of hope, such that the dream of a new world is mediated through the history of its failures. Hope and disappointment are entangled, the power of the former indexed to the act of confronting the latter.
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Pub Date : 2021-08-30DOI: 10.1080/14409917.2021.1957352
Marco Angella
ABSTRACT In this paper, I will offer some examples of the effectiveness of Adorno’s concept of mimesis for an analysis of extreme violence and for a defence of democratic institutions against possible regressions into authoritarian regimes. I will start by reading the concept of mimesis through the lens of the interlacement between the concepts of play and power. My aim is twofold: first, I wish to further the analysis of Adorno’s concept of mimesis by showing that it can be interpreted as a form of play, which either empowers subjectivity or becomes a means of domination; second, I will use these speculations to highlight the relevance of Horkheimer and Adorno’s explanation of anti-Semitic violence when seen through the lens of the concept mimesis. Before concluding, I will briefly highlight Adorno’s ideas about what makes democracy vulnerable to potential regressions into extreme violence, and examine what can be done practically – from an Adornian perspective – to avoid regression: defending democratic institutions, and working towards a removal of those barriers that obstruct genuine mimetic experience and self-reflection.
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Pub Date : 2021-08-30DOI: 10.1080/14409917.2021.1957353
Anton Göransson
This article compares affinities in Walter Benjamin and Rosi Braidotti’s historiographical methodologies, focusing on a monadic/nomadic perception of history. For Benjamin and Braidotti questions o...
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Pub Date : 2021-08-19DOI: 10.1080/14409917.2021.1957356
Igor Shoikhedbrod
ABSTRACT This article critically examines Axel Honneth’s account of social freedom by paying particular attention to the conceptual apparatus of normative reconstruction that is supposed to lend social freedom its explanatory force. More specifically, the article demonstrates, through an immanent critique, that Honneth is unable to follow through with his ambitious view of the capitalist market as an institutional expression of social freedom. Furthermore, Honneth’s inability to derive robust relations of cooperative solidarity from the actuality of contemporary liberal democratic ethical life leads him to posit socialism as a regulative idea. Honneth’s idea of socialism risks succumbing to the very pitfalls that he continues to associate with neo-Kantian proceduralism. Such an aporia poses a particular challenge for Honneth’s attempt at advancing a persuasive neo-Hegelian alternative to neo-Kantian proceduralism. As a means of addressing this aporia, I suggest a possible strategy that Honneth could adopt to retrieve his historically informed and radically reformist conception of justice without unwittingly rendering socialism a purely regulative idea. Such a strategy involves re-Hegelianizing Honneth’s socialism and the idea of social freedom that it seeks to actualize.
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Pub Date : 2021-08-16DOI: 10.1080/14409917.2021.1957365
Matko Krce-Ivančić
ABSTRACT Over fifty years have passed since Marcuse asserted that we are facing “the radical empiricist onslaught”, which he considered to be “the academic counterpart of the socially required behavior”. Reconsidering his claim in our current context, this article argues that we have found ourselves in the aftermath of the radical empiricist onslaught, where the radical empiricist discourse has become the hegemonic discourse of contemporary academia. Examining the place of the radical empiricist discourse in neoliberal governmentality, while analysing certain forms of exclusion this discourse has established in order to maintain its internal coherency, the article invites us to see through the radical empiricism of present-day academia.
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Pub Date : 2021-08-09DOI: 10.1080/14409917.2021.1957358
Marco Motta
ABSTRACT In this paper, I am interested in how a novel can make us see children as active and direct witnesses of their time. Through a close reading of The Sound and the Fury, I ask what we (adults and scholars) can learn from children. By closely looking at the picture of the ordinary through the lens of Faulkner’s children recounting household events, I hope to show that they can inspire us to look differently at the world and teach us something about human attention and responsiveness to the life of others.
{"title":"What Can We Learn From Children? A Reading of The Sound and the Fury","authors":"Marco Motta","doi":"10.1080/14409917.2021.1957358","DOIUrl":"https://doi.org/10.1080/14409917.2021.1957358","url":null,"abstract":"ABSTRACT In this paper, I am interested in how a novel can make us see children as active and direct witnesses of their time. Through a close reading of The Sound and the Fury, I ask what we (adults and scholars) can learn from children. By closely looking at the picture of the ordinary through the lens of Faulkner’s children recounting household events, I hope to show that they can inspire us to look differently at the world and teach us something about human attention and responsiveness to the life of others.","PeriodicalId":51905,"journal":{"name":"Critical Horizons","volume":"24 1","pages":"60 - 75"},"PeriodicalIF":0.4,"publicationDate":"2021-08-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48147726","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-06DOI: 10.1080/14409917.2021.1957354
Daniele Fulvi
ABSTRACT In this paper, I demonstrate that the concept of resistance (Widerstand) is fundamental in order to understand Schelling’s account of freedom. First, I argue that Schelling, in his early works, contends that the resistance opposed by nature to our individual will is fundamental for human beings to actualise freedom. Moreover, I show that Schelling maintains the centrality of resistance even in his philosophy of nature, and I demonstrate that resistance is that fundamental ontological occurrence which grounds the opposition between the basic forces of matter, and without which matter itself would not exist. Accordingly, resistance is also that material occurrence through which freedom can concretely take place in its being limited and constrained by necessity. Finally, I also show that Schelling reiterates such an understanding in his Freiheitsschrift, namely I argue that resistance is a fundamental occurrence even for the struggle between good and evil, which in turn implies that resistance inevitably influences our individual will and actions. On these grounds, I conclude by arguing that freedom can be understood as a matter of resistance, since it arises and is made possible only through resistance itself.
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Pub Date : 2021-07-29DOI: 10.1080/14409917.2021.1957359
Rafael Pérez Baquero
ABSTRACT This paper aims to offer both an interpretation and a critique of the epistemological foundations underlying one of the most recent approaches to trauma studies: cultural trauma theory. After the First World War, the founding father of psychoanalysis, Sigmund Freud, inquired into whether his diagnostic of “traumatic neurosis” could shed light on how collectives deal with unsettling experiences and memories. Throughout the intervening decades, Freud´s insights into collective trauma have attracted the interest of scholars from various disciplines within the humanities and social sciences, from literary studies to historiography, memory studies, and, finally – the focus of this paper – cultural and social theory. By underlining the ways in which the proponents of cultural trauma theory – Jeffrey Alexander, Neil Smelzer, Piotr Sztompka, Bernhard Giesen, and Ron Eyerman – have reframed Freudian ideas regarding the transmission of legacies of collective suffering, the paper considers whether the notion of trauma can be extended to the analysis of cultures and societies. It explores the ambivalent relationship between psychoanalysis and contemporary cultural trauma theory to disclose the theoretical assumptions and weaknesses of the latter.
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