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  1. The Spiral of Thought in the Work of Jacques Rancière.Sudeep Dasgupta - forthcoming - Theory and Event 16 (1).
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  2. Arte y política en Jacques Rancière. Unimedios - forthcoming - Saga - Revista de Estudiantes de Filosofía 12 (22).
    En el presente escrito se intentará explicar de manera estructurada la compleja propuesta del filósofo francés Jacques Rancière acerca del vínculo entre el arte y la política, para luego llevar a cabo una consideración crítica de dicha postura.
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  3. Rancière’s sentiments.Çiğdem Çıdam - 2020 - Contemporary Political Theory 19 (1):28-32.
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  4. Jacques Rancière and the Politics of Theory.Matthew Lampert - 2020 - Cultural Critique 106 (Winter 2020):1-26.
    Jacques Rancière presents much of his work as a political intervention, exposing the ways in which so-called critical theory gets “recuperated” in service of oppression and the status quo. But Rancière’s own interventions are ambiguously situated with respect to these same issues. A major source of frustration for Rancière’s readers is locating any kind of positive claim about the role theory could or should play within politics. I argue that, while Rancière’s later work depoliticizes itself, we might look to his (...)
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  5. Towards a Rancièrean Critical Theory.Matthew Lampert - 2019 - Journal of French and Francophone Philosophy 27 (2):95-126.
    While Jacques Rancière has never been affiliated in any way with the Institute for Social Research, this article examines the extent to which his work could be considered “Critical Theory” in the sense most closely associated with the Frankfurt School tradition. I argue that Rancière’s work is not critical theory in this narrow sense; I further lay out a kind of “Rancièrean” criticism of the very project of Frankfurt School Critical Theory. This in turn allows me to sketch out a (...)
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  6. Whose Names Count? Jacques Rancière on Alfredo Jaar’s Rwanda Project.Moya Lloyd - 2019 - Contemporary Political Theory 18 (3):311-330.
    This article focuses on Jacques Rancière’s reflections on Alfredo Jaar’s The Rwanda Project in the context of wider discussions of the politics of naming the dead. Against the claim that his reflections reveal a depoliticizing, universalist commitment to naming all the dead, it contends that foregrounding the relation between naming and counting in this discussion shows Rancière’s focus to be the policing and politics of naming. In an original argument, it focuses specifically on how, for Rancière, in this context, individualized (...)
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  7. Autonomy of artistic practices in the Anthropocene: political and ecological perspectives.Karolina Rybačiauskaitė - 2019 - Athena 14:221-233.
    In this article, it is claimed that by considering Rancière’s understanding of politics of aesthetics alongside Stengers’ conception of the ecology of practices, it is possible to think about the autonomy of artistic practices which would be created and sustained politically. Rancière demonstrates that the artistic autonomy was previously subordinated to a variety of historical imperatives, while Stengers warns about an apolitical mission of the great narrative of the Anthropocene. Both philosophers make a case for talking about the autonomy of (...)
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  8. Die privat-öffentliche Achse des Politischen. Das Unvernehmen zwischen Hannah Arendt und Jacques Rancière.Sophia Ermert - 2018 - Contemporary Political Theory 17 (S2):74-77.
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  9. There’s No Regime Beyond Representation.Michaela Fiserova - 2018 - Philosophy Today 62 (1):215-234.
    The paper invites a rethink of the political conception of Jacques Rancière, a philosopher who devoted considerable reflexion to the problem of the sharing of the sensible. Rancière proposes considering the aesthetic regime without the concept of representation. According to the author, this leads him to a paradox: on the one hand, he states that the aesthetic regime takes images for art; on the other hand, he doesn’t pay attention to the fact that it shouldn’t be possible to conceive of (...)
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  10. La historia y la memoria. Nueva perspectiva para la política como interrupción a partir del planteamiento de Jacques Rancière.Francisco Giraldo Jaramillo - 2018 - Ideas Y Valores 67 (167).
    Se investiga el alcance y los límites de la concepción política de Jacques Rancière. En primer lugar, se hace una presentación esquemática de lo que el filósofo francés entiende por “política”. En segundo lugar, y tomando una disposición máscrítica, se busca evidenciar el alcance y los límites de esta concepción de la política como interrupción. Con ello se ponen de presente las ventajas y los problemas del pensamiento político rancieriano. Por último, vinculando estas reflexiones con lahistoria y la memoria, se (...)
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  11. History and Memory A New Perspective For Politics As Interruption On The Basis Of Jacques Ranciere's Thought.Francisco Giraldo Jaramillo - 2018 - Ideas Y Valores 67 (167):37-56.
    RESUMEN Se investiga el alcance y los límites de la concepción política de Jacques Rancière. En primer lugar, se hace una presentación esquemática de lo que el filósofo francés entiende por "política". En segundo lugar, y tomando una disposición más crítica, se busca evidenciar el alcance y los límites de esta concepción de la política como interrupción. Con ello se ponen de presente las ventajas y los problemas del pensamiento político rancieriano. Por último, vinculando estas reflexiones con la historia y (...)
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  12. Politics and Aesthetics in Rancière and Lévinas: Scene of Dissensus, Face and Constitution of the Political Subject.Ângela Salgueiro Marques & Frederico Vieira - 2018 - Kriterion: Journal of Philosophy 59 (139):7-33.
    RESUMO Neste artigo pretendemos refletir acerca da constituição do sujeito político a partir de dois conceitos específicos: rosto e cena de dissenso. Nosso argumento pretende evidenciar como, ao “aparecerem”, os indivíduos produzem uma cena polêmica de enunciação na qual se desencadeia um processo de subjetivação política e de criação de formas dissensuais de comunicação e performance que inventam modos de ser, ver e dizer, configurando outras interfaces entre experiência estética e política. Tal processo potencializa a invenção de novas visualidades e (...)
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  13. Rancière's Writings Applied to Nursing: A Radical and Emancipatory Political Theory.Martin Patrick, Duval Karyne & Labelle Marie-Pier - 2018 - Nursing Philosophy 19 (1):e12202.
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  14. Rancière’s Sentiments.Davide Panagia - 2018 - Duke University Press.
    In _Rancière’s Sentiments _Davide Panagia explores Jacques Rancière’s aesthetics of politics as it informs his radical democratic theory of participation. Attending to diverse practices of everyday living and doing—of form, style, and scenography—in Rancière’s writings, Panagia characterizes Rancière as a sentimental thinker for whom the aesthetic is indistinguishable from the political. Rather than providing prescriptions for political judgment and action, Rancière focuses on how sensibilities and perceptions constitute dynamic relations between persons and the worlds they create. Panagia traces this approach (...)
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  15. Jacques Rancière and the Emancipation of Bodies.Laura Quintana - 2018 - Philosophy and Social Criticism 45 (2):212-238.
    This article contends that Jacques Rancière’s aesthetic understanding of corporeality is central to his interpretation of intellectual emancipation. Concretely, I will argue that Rancière’s aesthetic understanding can be viewed as a torsion of a body that affects its vital arrangements, which thereby open paths for political emancipation. I will support my claim with Rancière’s reading of the plebeian philosopher Gauny, as well as works that have not been sufficiently considered in secondary literature, such as The Nights of Labor and The (...)
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  16. Rethinking Emancipation with Freire and Rancière: A Plea for a Thing-Centred Pedagogy.Joris Vlieghe - 2018 - Educational Philosophy and Theory 50 (10):917-927.
    In this article, I critically engage with a vital assumption behind the work of Paulo Freire, and more generally behind any critical pedagogy, viz. the belief that education is fundamentally about emancipation. My main goal is to conceive of a contemporary critical pedagogy which stays true to the original inspiration of Freire’s work, but which at the same time takes it in a new direction. More precisely, I confront Freire with Jacques Rancière. Not only is the latter’s work on education (...)
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  17. Curiosities at War: The Police and Prison Resistance After May '68.Perry Zurn - 2018 - Modern and Contemporary France 2 (26):179-191.
    It's too easy to say of Mai '68 that the police are incurious while protesters are curious, that administrators are incurious and students are curious. A more honest assessment of these moments, striated as they are with social tensions, would identify at least two modes of inquiry and two sets of questions vying for dominance: the one located on the side of the status quo, the other on the side of change. In what follows, I provide historico-theoretical resources to justify (...)
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  18. Deleuze y Rancière: la política como resistencia.Leticia Arancibia Martínez & Teresa Montealegre Barba - 2017 - Revista de Filosofia Aurora 29 (46):111.
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  19. Has J. Rancière’s concept of politics Marxist assumptions?Andrés Felipe Parra Ayala - 2017 - Las Torres de Lucca: Revista Internacional de Filosofía Política 6 (10):75-106.
    Este artículo interroga críticamente la pretensión de Jacques Rancière de pensar la política sin referencia a espacios sociales ni a las relaciones de poder que tienen lugar en ellos. En este texto se pretende mostrar que estas descripciones y cartografías de los espacios sociales operan como presupuestos ocultos de la teoría rancieriana, a pesar de ser rechazadas por el mismo filósofo francés como elementos fundamentales de la reflexión sobre la política. El artículo se acerca en la primera parte a las (...)
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  20. Reseña de "Gobierno y Desacuerdo. Diálogos Interrumpidos Entre Foucault y Rancière".Carlos Ossandón Buljevic - 2017 - Hybris, Revista de Filosofí­A 8 (2):235-239.
    Andrés Tello Communes 2016, 272 pp. Viña del Mar ISBN: 978-956-9830-03-7.
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  21. Ghilini, Anabela. “Una aproximación a ‘lo político’ y ‘la política’ desde la perspectiva de Ernesto Laclau y Jacques Rancière.” Opción 31.78 : 138-144. [REVIEW]Luis David Castillo - 2017 - Ideas Y Valores 66 (164):401-404.
    RESUMEN El artículo responde algunas críticas planteadas por Ignacio Ávila a mi interpretación de la epistemología davidsoniana. Presento argumentos en contra de: a) que sea necesario distinguir entre representaciones epistemológicamente “peligrosas”e “inofensivas”; b) que el empirismo mínimo sea un tipo de realismo directo; c) que mi uso de la expresión “evidencia distal” y el interés por la teoría de la correspondencia sean asuntos ajenos a Davidson. Finalmente, sostengo que la triangulación es un elemento fundamental de la epistemología davidsoniana, pues permite (...)
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  22. The Great Leveler: Conceptual and Figural Ambiguities of Equality.Jean-Philippe Deranty - 2017 - Cogent Arts and Humanities 4 (1).
    If we compare it with the fellow notion of liberty, equality has an ambivalent place in modern political thinking. Whilst it counts as one of the fundamental norms, many think that equality is valuable only as a way to realise some features of liberty. I take a historical perspective on this issue, and try to identify some of the pre-modern roots of such an ambivalent attitude towards equality. I do this by using Jacques Rancière’s political model as an analytical framework (...)
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  23. The Creative Force of Discourse and the Appearance of Politics: Reading Charles Taylor with the Political Theory of Jacques Rancière.Marc Emmerich - 2017 - Dialogue 56 (4):705-715.
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  24. Rancière, Human Rights and the Limits of a Politics of Process.Tom Frost - 2017 - In .
    In thinking about Rancière and Law, as this collection exhorts us to do, I have turned my attention to one of the most well-known areas of Rancière’s writings, the Rights of Man. In “Who is the Subject of the Rights of Man?”, Rancière aimed a broadside at the rights-scepticism which can be traced in much of critical theory to the writings of Hannah Arendt, and an older tradition on the right exemplified by Edmund Burke and Jeremy Bentham. Rancière’s writings and (...)
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  25. La critique de la société démocratique : Jacques Rancière et le discours de la subjectivation.Maxime H. Couture - 2017 - Ithaque 21:95-115.
    Le présent article interroge la dimension critique de la démocratie telle que l’a analysée Jacques Rancière. Nous nous penchons particulièrement sur les composantes du discours ouvrant l’espace de la subjectivité politique au sein de ce que Rancière nomme le « mode du dire » d’une communauté politique. L’article examine alors la tension entre cette manifestation du discours et la socialisation produite par l’institutionnalisation de la démocratie. Nous argumentons que l’exposé de Rancière au sujet du logos politique, bien que fécond, ne (...)
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  26. Inscribing the Egalitarian Event: Jacques Rancière and the Politics of Iterability.Kevin Inston - 2017 - Constellations 24 (1):15-26.
  27. Beyond the Politics of Reception: Jacques Rancière and the Politics of Art.Matthew Lampert - 2017 - Continental Philosophy Review 50 (2):181-200.
    Jacques Rancière’s work has become a major reference point for discussions of art and politics. However, while Rancière’s negative theses are becoming widespread and well understood, his positive thesis is still poorly understood, owing partly to Rancière’s own formulation of the issue. I first clarify Rancière’s account of the links between politics and art. I then explore a gap in this account; Rancière has stuck too closely to a politics of art’s reception. I argue for a politics of art production, (...)
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  28. How to Do Things with Rancière.Matthew Lampert - 2017 - Comparative and Continental Philosophy 9 (1):96-106.
    Devin Zane Shaw’s new book Egalitarian Moments is an attempt to think with and through Jacques Rancière. Shaw’s highly original interpretation of Rancière opens space within Rancière’s thought for a new, expanded account of the politics of art and literature, and Shaw is then able to use this theory as a way of rereading the history of philosophy. Shaw’s project is ultimately an attempt to show that it is possible to do philosophy in an egalitarian way – that not all (...)
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  29. IV—Disagreement in the Political Philosophy of Spinoza and Rancière.Beth Lord - 2017 - Proceedings of the Aristotelian Society 117 (1):61-80.
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  30. Disembodied Politics: Commitment and Formal Distance in Rancière.Joël Madore - 2017 - Journal for Cultural Research 21 (4):309-322.
    In light of the theme and concerns of the present collection of essays, we may ask whether ‘distance in general’, and ‘critical distance in particular’, has truly disappeared with postmodernity. Proposing an immediate and interruptive political engagement with local issues, Jacques Rancière’s articulation of political mobilisation does seem to confirm this claim. Upon further inspection, however, his emancipatory politics repeat the same mistake of valuing an abstract universal at the expense of a concrete particular, however paradoxical this may seem at (...)
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  31. Martín Plot, The Aesthetico-Political: The Question of Democracy in Merleau-Ponty, Arendt, and Rancière. Reviewed By.Jérôme Melançon - 2017 - Philosophy in Review 37 (3):132-134.
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  32. La noche de los proletarios de Jacques Rancière como posibilidad para pensar en otro tipo de comunidad.Daina Milena Patiño Niño - 2017 - Universitas Philosophica 34 (68).
    El presente escrito tiene por objetivo mostrar que La noche de los proletarios de Jacques Rancière proporciona elementos para pensar un tipo de comunidad diferente a aquellas que se afirman a partir de la negación, o aquellas que se conciben a partir de la dialéctica de inclusión y exclusión, que define un adentro y un afuera de lo colectivo, un propio y un impropio. En este sentido, creemos que a través de la mencionada obra aflora una inquietud por la comunidad (...)
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  33. Identity Between Police and Politics: Rancière’s Political Theory and the Dilemma of Indigenous Politics.Nicolas Pirsoul - 2017 - Critical Horizons 18 (3):248-261.
    This article argues that Rancière’s paradoxical account of identity formation through political conflicts can highlight dilemmas facing indigenous political movements across the globe. The article first locates Rancière’s theory within the broader political theory of recognition and briefly describes some of Rancière’s key political concepts. The article then moves on to a description of several indigenous political movements with a particular emphasis on indigenous people from New Zealand, Chile and Mexico and highlights some key conceptual differences in the political strategies (...)
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  34. Republikanismus ist heute ein Rassismus für Intellektuelle.Jacques Rancière, Julia Christ & Bertrand Ogilvie - 2017 - Deutsche Zeitschrift für Philosophie 65 (4):727-761.
    Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 65 Heft: 4 Seiten: 727-761.
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  35. A Coffee with Jacques Rancière Beneath the Acropolis.Alexandros Schismenos, Yiannis Ktenas & Yavor Tarinski (eds.) - 2017 - 2017: Babylonia Journal.
    We met Jacques Rancière on Saturday, May 27, 2017, at the School of Fine Arts shortly before his speech at the B-Fest 6 International Anti-Authoritarian Festival, organized by Babylonia Journal, with a central slogan “We are ungovernable”. Rancière is among the most important European philosophers alive and his work does not need further introductions. In the cloudy morning of Sunday 28 May, we sat beneath the Acropolis to have a coffee with the philosopher. The transcript of our conversation reflects the (...)
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  36. L’utopia come politica dell’emancipazione: Miguel Abensour, Jacques Rancière e le eredità del socialismo utopico.Federico Tomasello - 2017 - Scienza and Politica. Per Una Storia Delle Dottrine 29 (56).
    Starting from Miguel Abensour’s contribution, the article addresses an interpretation of the concept of utopia aiming to stress its political nature and to place it within the movement of emancipation emerged throughout the nineteenth century. The first part of the article points out four fundamental dimensions of the Abensourian concept of utopia, whilst the second part aims to locate it within the broader context of the French Marxism debates and, in this way, to link it with Jacques Rancière’s thought of (...)
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  37. The Lessons of Jornaleros: Emancipatory Education, Migrant Artists, and the Aims of Critical Theory. Apostolidis - 2016 - Philosophy and Rhetoric 49 (4):368-391.
    As bellicose nationalism continues to intensify in Western societies, letting loose ever more violent eruptions of hostility toward migrants and mid-wifing such astonishing developments as the Brexit vote and the Trump candidacy, the problem of how to theorize and mobilize a transformative politics of migrant justice has rarely seemed more pressing. Jacques Rancière’s writings offer resonant terms with which to meet the philosophical challenges of this urgent moment. Rancière’s conceptualization of political subordination in terms of defining “the part that has (...)
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  38. Žižek, Antagonism and the Syrian Crisis.Jacob P. Chamberlain - 2016 - International Journal of Žižek Studies 10 (3).
    As an outspoken public intellectual Slavoj Žižek’s comments on today’s refugee crisis, particularly in relation to Syria, have been widely criticized. The following essay looks at the philosophy and politics of Žižek in relation to theorists such as Ranciere, Laclau and Mouffe in order to explore where Žižek’s dismissal of migrant struggle highlights the failure of his Lacan inspired Kantian transcendentalism and State based class politics to explore the political and subversive potentials of alternative sites of struggle. While Žižek’s exploration (...)
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  39. Translating Politics. Chambers - 2016 - Philosophy and Rhetoric 49 (4):524-548.
    My title could be taken to name an object, the politics of translation, but here I emphasize something related yet quite distinct: the practice that the title also identifies—the process of translating politics. This procedure remains bound up with the basic question of how to translate politics, how to put into English what Rancière means when he talks or writes about “politics.” Since the publication of Disagreement in English translation nearly twenty years ago, Rancière’s English-speaking audiences have been much exercised (...)
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  40. Between Honneth and Rancière: Problems and Potentials of a Contemporary Critical Theory of Society.Jean-Philippe Deranty & Katia Genel - 2016 - In Jean-Philippe Deranty & Katia Genel (eds.), Recognition versus Disagreement. New York, USA: Columbia University Press. pp. 33-80.
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  41. Guest Editor's Introduction: Speech in Revolt - Rancière, Rhetoric, Politics. Ferguson - 2016 - Philosophy and Rhetoric 49 (4):357-367.
    “Rhetoric,” Jacques Rancière pronounces in The Ignorant Schoolmaster, “is speech in revolt against the poetic condition of the speaking being. It speaks in order to silence. You will speak no longer, you will think no longer, you will do this: that is its program”. Rhetoric, he suggests, understood in its classical formulation as the art of persuasion, stages a particular relationship of power between the speaker and the listener: one of hierarchy and inequality. It has “war as its principle,” and (...)
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  42. La subjetivación política más allá de la esfera pública: Michel Foucault, Jacques Rancière y Simone Weil.Emilse Galvis - 2016 - Ideas Y Valores 65 (160):29-48.
    Se afirma que la subjetivación política no puede pensarse al margen de las manifestaciones éticas, artísticas y espirituales de la política, en cuanto que despliegan de distintas maneras unos efectos sobre lo que es asumido como común, y reconfiguran nuevas formas de concebir el sujeto político en caminos inusuales de la subjetivación. Se problematiza la subjetivación política a partir de tres lecturas: la crítica, con base en los planteamientos de Michel Foucault; una cierta interpretación de las prácticas artísticas, en Jacques (...)
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  43. Ranciere and Law.Monica Lopez Lerma & Julen Etxabe (eds.) - 2016 - Routledge.
    This book is the first to approach Jacques Rancière’s work from a legal perspective. A former student of Louis Althusser, Rancière is one of the most important contemporary French philosophers of recent decades: offering an original and path-breaking way to think politics, democracy and aesthetics. Rancière’s work has received wide and increasing critical attention, but no study exists so far that reflects on the wider implications of Rancière for law and for socio-legal studies. Although Rancière does not pay much specific (...)
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  44. Examination of Practices of Ignorance Conducive to Democracy Based on Rancièrian Thought and Rortian Pragmatism.Lev Marder - 2016 - Philosophy and Social Criticism 42 (8):797-814.
    Theorists, who broadly subscribe to Claude Lefort’s characterization of democracy as the dissolution of the markers of certainty, disagree over the proper enactment of democracy. In this article, I consider the possibility of narrowing the gap by attending to the ignorance advocated by each of the two approaches – the disruptive radical route Jacques Rancière describes and the reformist approach of Richard Rorty. I highlight the attributes and shortcomings of the positive link between practices of ignorance and democracy in the (...)
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  45. Post-Marxism and the Politics of Human Rights: Lefort, Badiou, Agamben, Rancière.Daniel McLoughlin - 2016 - Law and Critique 27 (3):303-321.
    Recent histories of human rights have shown that the turn to human rights as a form of politics occurred as a placeholder for utopian energies at the end of history, coinciding with a retreat of the organised left, the abandonment of the theme of revolution, and the pluralisation of political struggles. This essay examines the way that radical continental theory has responded to the political hegemony of human rights by focusing on ‘post-Marxist’ thought. Examining the work of four influential critics (...)
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  46. Presupposing Equality: The Trouble with Rancière’s Axiomatic Approach.Ella Myers - 2016 - Philosophy and Social Criticism 42 (1):45-69.
    Rancière’s political thought is the object of growing fascination, particularly as a lens through which to interpret contemporary political protests, yet his conception of axiomatic equality remains unexamined. This article investigates Rancière’s account of equality as a ‘presupposition’, showing that an axiom of equality guides momentary acts of resistance, but also serves as a ‘necessary and sufficient condition’ of all societies, however hierarchical. Although this account holds some appeal, I argue that it restricts equality to two, not especially satisfying possibilities: (...)
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  47. Egalitarian Moments: From Descartes to Rancière.Devin Zane Shaw - 2016 - New York, NY, USA: Bloomsbury.
    Jacques Rancière's work has challenged many of the assumptions of contemporary continental philosophy by placing equality at the forefront of emancipatory political thought and aesthetics. Drawing on the claim that egalitarian politics persistently appropriates elements from political philosophy to engage new forms of dissensus, Devin Zane Shaw argues that Rancière's work also provides an opportunity to reconsider modern philosophy and aesthetics in light of the question of equality. In Part I, Shaw examines Rancière's philosophical debts to the 'good sense' of (...)
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  48. Quarreling with Rancière: Race, Gender, and the Politics of Democratic Disruption. Sparks - 2016 - Philosophy and Rhetoric 49 (4):420-437.
    When I first starting hearing and reading about Jacques Rancière a number of years ago, I was deeply skeptical. Wasn’t this yet another European man becoming the new political theory “It Girl”? Wasn’t the claim that Rancière had a singular, fresh approach to dissent and protest overblown, when other people—especially critical race scholars, postcolonial theorists, feminists, queer theorists, and so on—had already addressed these topics thoroughly but were rarely acknowledged in mainstream scholarship? Did we really need to deify and create (...)
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  49. The Distribution of Emotions: Affective Politics of Emancipation.Brigitte Bargetz - 2015 - Hypatia 30 (3):580-596.
    Currently, affect and emotions are a widely discussed political topic. At least since the early 1990s, different disciplines—from the social sciences and humanities to science and technoscience—have increasingly engaged in studying and conceptualizing affect, emotion, feeling, and sensation, evoking yet another turn that is frequently framed as the “affective turn.” Within queer feminist affect theory, two positions have emerged: following Eve Kosofsky Sedgwick's well-known critique, there are either more “paranoid” or more “reparative” approaches toward affect. Whereas the latter emphasize the (...)
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  50. From Freedom to Equality: Rancière and the Aesthetic Experience of Equality.Rika Dunlap - 2015 - Continental Philosophy Review 48 (3):341-358.
    This article examines Rancière’s political reading of aesthetics through a historical analysis into the two aesthetic theories of freedom at work in Rancière’s philosophy; Kant’s freedom as self-governance and Schiller’s freedom as harmony. While aesthetic experience is considered morally conducive through its association with freedom, this article argues that Rancière translates such discussions of freedom into that of equality by extracting the political dimensions of aesthetic experience. Given that art has the unique ability to empower the spectator through its aesthetic (...)
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