What is behind the upsurge of virulent nationalism and intransigent politics across the globe today? In Fear of Breakdown, Noëlle McAfee contends that politics needs something that only psychoanalysis has been able to offer: an understanding of how to work through anxieties, ambiguity, fragility, and loss.

One of the most original thinkers of the twentieth century, Julia Kristeva has been driving forward the fields of literary and cultural studies since the 1960s. This volume is an accessible, introductory guide to the main themes of Kristeva's work, including her ideas on: *semiotics and symbolism *abjection *melancholia *feminism *revolt. McAfee provides clear explanations of the more difficult aspects of Kristeva's theories, helpfully placing her ideas in the relevant theoretical context, be it literary theory, psychoanalysis, linguistics, gender studies (...) or philosophy, and demonstrates the impact of her critical interventions in these areas. Julia Kristeva is the essential guide for readers who are approaching the work of this challenging thinker for the first time, and provides the ideal opportunity for those with more knowledge to re-familiarise themselves with Kristeva's key terms. (shrink)

Do poststructuralist accounts of the self undermine the prospects for effective democratic politics? In addressing this question, Nolle McAfee brings together the theories of Jrgen Habermas and Julia Kristeva, two major figures whose work is seldom juxtaposed. She examines their respective notions of subjectivity and politics and their implicit definitions of citizenship: the extent to which someone is able to deliberate and act in community with others.. Habermas, Kristeva, and Citizenship begins by tracing the rise of modern and poststructural (...) views of subjectivity, and then critiques these views as they are represented in the writings of Habermas and Kristeva. McAfee argues that Habermas's theory of subjectivity is overly optimistic about the possibility for individuals to know their own interests and act autonomously. Kristeva's poststructuralism has its own problems: it seems to limit political agency, since it considers the subject to be split and at odds with itself. Nevertheless, this book shows how Kristevan conceptions of the self can contribute to Habermas's hope for a more democratic, deliberative politics. Combining an insight from poststructural theory--that identity is constituted by a web of relationships--with the theory of deliberative democracy, McAfee argues that we need not be the kinds of individuals supposed by the modern liberal tradition to be effective political agents. The more we recognize our indebtedness to and relationship with others in our midst, the more likely we are to be capable members of political communities. (shrink)

This paper argues that the public can do more than legitimate government; it can provide public knowledge for sound public policy. Critics of democracy worry that the public has too little objectivity and impartiality to know what is best. These critics have a point: taken one by one, people have little knowledge of the whole. For this reason, citizens need to escape the cloisters of kith and kin and enter a world of unlike others. They need to be open to (...) other perspectives and concerns. They need to deliberate with others in public. In other words, an inchoate plurality of people needs to become public in order to develop a more comprehensive picture of the whole and to define ‘where the shoe pinches’. Democracy requires that the multitude deliberate publicly in order to create public knowledge by which sound public policy can be formed. Key Words: deliberation • democracy • John Dewey • Jürgen Habermas • legitimacy • particularity • perspectives • rational deliberative • proceduralism. (shrink)

This chapter explores the relationship between public philosophy and deliberative democracy, both at a broad philosophical level and more granularly at the forms of deliberative practice that political theorists and philosophers have embraced and tried to foster. Deliberative democracy theory promises to create a culture of robust public inquiry, scrutiny, and judgment to which the more formal sectors of the public sphere, namely legislatures, must respond. Deliberators consider various points of view, work through costs and consequences, work through what must (...) be given up, and develop a public will on which public policies can rest. Beyond the classroom, some philosophers and social theorists have applied the cognitivist aspect of critical thinking to assess the value of more public deliberations, arguing that the outcomes of deliberation are valuable to the extent that they track the truth. (shrink)

This paper takes up the questions of how the refugee crisis exhibits the fault lines in what might otherwise seem to be a robust human rights regime and what kinds of ways of seeing and thinking might better attune us to solving these problems. There is surprising agreement internationally on the content of human rights, although there is a huge gulf between international agreements on human rights and the protection of those most vital. The subtitle of the paper, “another stab (...) at universal human rights,” has a double entendre: in the midst of a crisis that is stabbing international agreements on human rights to its core, I will take a stab at using the crisis situation to point a way forward toward a cosmopolitan social imaginary that uses human imagination, not just as an ability to represent in one’s mind what one has seen elsewhere, but also as an ability to imagine something radically new. This social imaginary points to the necessity of according everyone, refugees included, as having a right to politics and thus a hand in shaping their own world, including their new, host communities. (shrink)

This article considers the ways in which Julia Kristeva's work aligns with process philosophy, resisting the essentialism of substance philosophy.

I address the question of whether certain poststructuralist theories of subjectivity can contribute to Habermas's project of deliberative democracy--whether effective political agency requires that we be the kinds of individuals supposed by the modern liberal tradition or whether effective citizenship is possible under a poststructuralist theory of the subject as an "open system." I find that poststructuralist subjectivities can be effective political agents. ;In part one, I introduce two sometimes warring theories of subjectivity. One is the theory of Jurgen Habermas. (...) I argue that Habermas's theory leads to a theory of subjectivity being transparent to itself, independently spontaneous, fixed, and individualistic. The other is the theory of Julia Kristeva, which holds that the subject is a tenuous effect of its relations with the others in its midst and its own internal otherness. In part two I show how their theories of subjectivity inform their views of citizenship and politics. As I argue, each orientation has its problems. Habermas mistakenly argues that the subject can act discretely and autonomously; conversely, Kristeva's view seems to foreclose the possibility of agency, since it considers the subject as fragmented, split, and at odds with itself. Where Habermas is overly optimistic about the possibility for individuals to know their own interests and act autonomously, Kristeva's view could be construed negatively: If subjectivity is dynamic and "in process," could anyone act as an agent in the public sphere? ;In part three I answer this question affirmatively by developing an alternative model of subjectivity and citizenship, namely that of subjectivities indebted to others and deeply interrelated, from the deepest ontological level up to the level of political community. Building on this, I develop a theory of political knowledge, choice and action that fits into current work in deliberative democracy. I conclude that the more we recognize our indebtedness and relationship with the others in our midst, the more likely we are to have effective political agency, practice, and communities. (shrink)

What is at stake when political revolt depends upon radical inner experience? Is the only route to cultural and political change, as Kristeva seems to argue, through personal introspection and revolt? If we want more from life than the freedom to channel surf, as she says, need the direction of inquiry be primarily inward? Need there be an either/or of psychical versus public life? Is the only answer to social and political dead ends really found by turning inward? Is the (...) micropolitics of the couch the path to freedom? “Today,” Kristeva writes, “psychical life knows that it will only be saved if it gives itself the time and space of revolt: to break off, remember, re-form. From prayer to dialogue, through art and analysis, the crucial event is always the great infinitesimal emancipation: to be endlessly recommenced.” In this essay I ask whether we might move Kristeva’s “New Forms of Revolt” from the couch to the polis with the help of one of her major interlocutors, Hannah Arendt, who reminds us that thinking is always a plural affair. I develop a link between Arendt’s thinking and Kristeva’s revolt to show how thinking-as-revolt puts subjects in relation to each other and to the political. Such a political culture of revolt can engage in the work needed to move beyond adolescent fixations in melancholic times. And with it we might in fact create more meaning for our lives. (shrink)

This article looks at how various political cultures and imaginaries occlude the public’s deeply democratic political role, especially the currently reigning anti-political culture of neo-liberalism. Even in an era when millions of people the world over take to the streets in protest, dominant political imaginaries position most of the world’s people as largely powerless. What is needed is a radical political imaginary along the lines that Cornelius Castoriadis suggests. This imaginary foregrounds the ways in which all social and political formations (...) are already constituted by human beings’ ability to create new formations in the absence of foundations. But ignorant of this power, people are trapped in imaginaries where it seems that power resides elsewhere, only in halls of state or corporate boardrooms. This article offers an account that identifies where power originates and how it can be reclaimed through a more radical democratic political imaginary. The article proceeds as follows: the first two sec... (shrink)

This article considers the speech given by then Senator Barack Obama on race in America, on the collective trauma he is pointing to and the need for working through and what that means in psychoanalytic and pragmatic terms. Though Obama may have only tangentially been alluding to a Freudian notion of working through and probably was not thinking of John Dewey's work, the insights of that speech can be deepened by drawing on both psychoanalytic theory and American pragmatism's attention to (...) transactions, habits, and environing conditions. (shrink)

Political philosopher Noelle McAfee proposes a powerful new political theory for our post-9/11 world, in which an old pathology-the repetition compulsion-has manifested itself in a seemingly endless war on terror. McAfee argues that the quintessentially human desire to participate in a world with others is the key to understanding the public sphere and to creating a more democratic society, a world that all members can have a hand in shaping. But when some are effectively denied this participation, whether (...) through trauma or terror, instead of democratic politics, there arises a political unconscious, an effect of desires unarticulated, failures to sublimate, voices kept silent, and repression reenacted. Not only is this condition undemocratic and unjust, it may lead to further trauma. Unless its troubles are worked through, a political community risks continual repetition and even self-destruction. McAfee deftly weaves together her experience as an observer of democratic life with an array of intellectual schemas, from poststructural psychoanalysis to Rawlsian and Habermasian democratic theories, as well as semiotics, civic republicanism, and American pragmatism. She begins with an analysis of the traumatic effects of silencing members of a political community. Then she explores the potential of deliberative dialogue and other "talking cures" and public testimonies, such as the South African Truth and Reconciliation Commission, to help societies work through, rather than continually act out, their conflicts. _Democracy and the Political Unconscious_ is rich in theoretical insights, but it is also grounded in the practical problems of those who are trying to process the traumas of oppression, terror, and brutality and create more decent and democratic societies. Drawing on a breathtaking range of theoretical frameworks and empirical observations, _Democracy and the Political Unconscious_ charts a course for democratic transformation in a world sorely lacking in democratic practice. (shrink)

I examine experiences of married couples to better understand whether economic shifts that push couples into gender-atypical work/family arrangements influence gender inequality. I draw on in-depth interviews conducted in 2008 with stay-at-home husbands and their wives in 21 married-couple families with children. I find that the decision to have a father stay home is heavily influenced by economic conditions, suggesting that men’s increased job instability and shifts in the relative employment conditions of husbands and wives push some men into at-home (...) fatherhood. However, this shift in family arrangements can promote change toward greater gender equality even in couples that initially hold entrenched, gendered beliefs. The data indicate that at-home fathers come to value their increased involvement in children’s care in ways that reduce gender differences in parenting and that have the potential to translate into institutional change, particularly when they reenter the labor force. Furthermore, at-home father arrangements generally appear to provide increased support for women’s employment and promote changes in women’s work behavior that may reduce inequities that stem from traditionally gendered divisions in work/family responsibilities. (shrink)

Many philosophers working on virtue theory have resisted the idea that the virtues are practical skills, apparently following Aristotle’s resistance to that idea. Bucking the trend, Matt Stichter defends a strong version of this idea in The Skillfulness of Virtue by marshaling a wide range of conceptual and empirical arguments to argue that the moral virtues are robust skills involving the cognitive-conative unification of Aristotelian phronêsis (‘practical intelligence’). Here I argue that Aristotle overlooks a more delimited kind of practical intelligence, (...) strongly analogous to his own account of phronêsis, that unifies complex forms of expertise such as medicine or even high-level sports. Insofar as the skill model of virtue is compelling, it must draw on a robust conception of practical expertise (technê) like the one developed here rather than the ordinary, anemic conception of practical skills. (shrink)

Graham, Noelle Comparisons are drawn between media reporting of eating disorders and other.forms of self-harm. Proper understanding of these illnesses can protect sufferers from further harm caused by inaccurate and insensitive reporting.

The following article outlines spiritual formation as it occurs at His Mansion Ministries, a communal ministry centered on Jesus Christ that focuses on helping men and women struggling with life-controlling behaviors and attitudes. Spiritual formation is argued to be a beautiful movement from self to other, a movement that is rooted in a conversion of the self to God. This movement is displayed in the community of His Mansion and the relationships therein. This spiritual movement is also seen in the (...) work and learning that is accomplished at His Mansion. The experience of relationships, work, and learning in the world is typically oriented around the self. At His Mansion Ministries, we believe that spiritual formation happens as a person, in submission to God and his love, moving from being oriented around the self to being aware of and acting for the good of others. (shrink)

Since the 1970s, at least, and presumably under the influence of the later Wittgenstein, certain advocates of Aristotle’s ethics have insisted that a proper validation of the virtues of character must proceed only from within, or be internal to, the particular evaluative outlook provided by possession of the virtues themselves. The most influential advocate of this line of thinking is arguably John McDowell, although Rosalind Hursthouse and Daniel C. Russell have also more recently embraced it. Here I consider whether a (...) distinction between the ‘substantive virtues’ and the ‘virtues of will power’ ultimately threatens that way of thinking about Aristotle’s ethics. If so, it would encourage a different reading of Aristotle’s ethics, one that McDowell has described as a “historical monstrosity”. (shrink)

Due to the impact of biomedical technologies on human wellbeing, biomedical engineering presents discipline-specific ethical issues that can have global, economic, environmental, and societal consequences. Because ethics instruction is a component of accredited undergraduate engineering programs in the US, we developed an ethics assignment that provided biomedical engineering students with a framework for ethical decision-making and challenged them to critically reflect on ethical issues related to contemporary medical devices. Thematic analysis performed on student reflections (n = 73) addressed two research (...) questions: (i) what considerations do biomedical engineering undergraduates describe when asked to critically reflect on ethical issues related to contemporary medical devices; and (ii) how do students describe their participation in bioethical discussions? Students described design, economic factors, and empathy most frequently as considerations. Further, students reported confidence in their ability to engage in ethical discussion upon assignment completion. Overall, our analysis builds understanding of student attitudes and engagement to help inform future ethics curriculum development. (shrink)

This article studies the chronic and acute anomic social impacts of the development of market societies in Europe over the past few decades. Focusing on the firm but linking micro and macro levels, it argues that the passage from the welfare state to disembedded markets and neoliberal governance has generated individual and collective anomie by depriving social actors of agency and voice while caging them in the disciplinary constraints of an ideal competition society. Promoted by public and private governors animated (...) by visions of managerial omnipotence, this reconfiguration has hollowed out the cluster of rights that was the basis of democratic and social citizenship in Europe. The article discusses the manifestations of anomie, stressing the violence flowing from the radical uncertainty to which atomized employees and more broadly citizens are facing in the reification of collective goals, which have been reduced to participation in market society. Drawing on the classical literature (Durkheim, Parsons, Merton) but expanding upon it, the article examines exit solutions, at the individual and collective levels, involving violence against the self (suicide) and others (mobbing, xenophobia, fascism), and concludes that Europe seems to be heading towards a protracted period of danger-laden chronic and acute anomie. (shrink)

The most long-standing criticism of virtue ethics in its traditional, eudaimonistic variety centers on its apparently foundational appeal to nature in order to provide a source of normativity. This paper argues that a failure to appreciate both the giving and taking of reasons in sustaining an ethical outlook can distort a proper understanding of the available options for this traditional version of virtue ethics. To insist only on giving reasons, without also taking (maybe even considering) the reasons provided by others, (...) displays a sadly illiberal form of prejudice. The paper finds and criticizes such a distortion in Jesse Prinz’s recent discussion of the ‘Normativity Challenge’ to Aristotelian virtue ethics, thus highlighting a common tendency that we can helpfully move beyond. (shrink)

On 10 December 2003, a German civil court sitting in Bonn denied the victims of a NATO air raid the right to sue Germany and claim compensation for alleged violations of international humanitarian...

The author, President of the Corsican antiracist collective Avà Basta, presents the specific forms taken by immigration and by its integration in a Corsican society deeply marked by its insularity and its unique history. She describes an immigrant population mostly of Moroccan origins, and analyses the role played by the identitary-nationalist Corsican reference in the racist discourse as well as in the anti-immigrant violence of the last months. She stresses the necessity, for Avà Basta, beyond its struggle against injustice and (...) discrimination on a universal basis, to demand that the nationalist movement position itself in favor of a definition of the Corsican nation based on a « community of fate s, ruling out any ethnicist temptation. (shrink)

In De Anima III.3 Aristotle presents his official discussion of phantasia (“imagination” in most translations). At the very outset of the discussion Aristotle offers as an endoxon that “phantasia is that in virtue of which we say that a phantasma occurs to us” (428a1-2). Now a natural reading of this claim, taken up by many commentators, can pose a problem for Aristotle’s overall account of perception. Here I argue that, although it would be silly to deny that Aristotle considers phantasia (...) to be that in virtue of which a phantasma occurs to someone, it is not silly to deny that phantasmata are present in every case in which phantasia is operative. This suggestion bolsters the idea that, according to Aristotle’s account of veridical perception, we can understand the world as making itself perceptually manifest to the perceiver. (shrink)

Seit Ende der 70er Jahre, eine graduelle Erosion der Sozialrechte, hervorgehend aus den sukzessiven Restrukturierungen der auf der EU-Ebene geförderten nationalen Arbeitsmärkte, sowie das nachfolgende Vordringen der Wettbewerbsgesellschaft, brachten die soziale Anomie mit sich, indem sie gleichlaufend der neuen normativen disziplinarischen Ordnung den Weg ebneten. Diese neuartige Ordnung heißt Gestaltung oder Umgestaltung der individuellen und kollektiven Identität durch Einsperrung der Menschen in die Beziehungsschemas, die Angst, Gleichgültigkeit, Intoleranz gegenüber anderen oder eben Schamempfindungen und Gefühle des Selbstachtungsverlusts begünstigen. In den Extremstfällen (...) läuft dies auf Selbstvernichtung hinaus. (shrink)

Depuis la fin des années 70, l’érosion croissante des droits sociaux, résultat des restructurations successives des marchés du travail nationaux encouragées au niveau de l’Union européenne, ainsi que l’émergence consécutive d’une société de compétition, ont mené à l’anomie sociale tout en ouvrant la porte à un nouvel ordre normatif disciplinaire. Ce nouvel ordre forme et refaçonne l’identité individuelle et collective en enfermant les gens dans des modèles de relations favorisant la peur, l’indifférence, l’intolérance envers l’autrui, ou encore le sentiment de (...) honte et la perte de l’estime de soi. Dans les cas les plus extrêmes, cela mène à l’auto-annihilation. (shrink)

Od kraja ‘70-ih, rastuća erozija socijalnih prava, kao rezultat uzastopnih restrukturiranja nacionalnih tržišta rada poticanih na nivou Europske unije, i posljedična pojava društva natjecanja dovele su do socijalne anomije istovremeno otvarajući prostor za novi disciplinarni normativni poredak. Taj novi poredak je formiranje i reformiranje individualnog i kolektivnog identiteta zatvaranjem ljudi u obrasce odnosâ koji promoviraju strah, ravnodušnost, netrpeljivost prema drugima, ili osjećaje srama i gubitka samopouzdanja. U najekstremnijim slučajevima ovo dovodi do samouništenja.

Since the end of the 1970s, an incremental erosion of social rights, resulting from successive restructurings of national labour markets that have been encouraged at European Union level, and the consequent emergence of a society of competition, has led to social anomie while at the same time opening the way for a new disciplinary normative order. That new order is shaping or reshaping individual and collective identity by caging people into patterns of relations that promote fear, indifference, intolerance towards others, (...) or feelings of shame and a loss of self esteem. In the most extreme cases, this leads to self-annihilation. (shrink)