According to Jean-Luc Nancy, a deconstruction of Christianity looks for the ‘unthought’ in the Christian religion. By this unthought dimension, he means ‘something’ in Christianity that at the same time ‘is not Christianity proper’ and ‘has not mingled with it’. It appears to be simultaneously outside and inside Christianity. This unthought undermines and ‘exhausts’ Christianity, and such self-exhaustion appears to be a key characteristic of Christianity. As a result, a deconstruction of Christianity primarily investigates the way Christianity deconstructs itself. In (...) this article, it is argued that this complex, unthought structure of Christianity expresses Christianity’s modern status, and is expressed in Christianity’s core traditions, i.e. in the ways in which Christianity deals with the name, the experience and the concept of God. In dialogue with Nancy’s work, this is demonstrated by offering short analyses of the Christian doctrines of Creation and the Trinity. These analyses show that the Christian God ‘incarnates’ the structure of being outside and inside in various specific ways: outside as well as inside Himself, the world, and even outside and inside Christianity. Shaped by this double bind, the unthought God is always a retreating God. (shrink)
The article explores the concept of empire , or rige , in the context of a small nation-state with no immediate claim to imperial greatness and with a rooted self-understanding as anything but an empire. It does this by exploring the concept of empire in the far right movement Young Denmark on the basis of a close reading of their imperialist program in the pamphlet Danmark udslettes! from 1918. Rige had been a vague term for the larger Danish polity that (...) originated in a pre-national conceptualization of the polity as a realm. The article suggests that rige -as-realm was translated by the radical right into a concept of empire. In the process it dramatically changed its emphasis, reorienting itself toward a "horizon of expectation". It became a politically loaded battle concept that then entailed a critique against the dominant liberal conceptualization of the polity and nation. Rige came to signify the ambition of being a great power, the spiritual elevation of the nation through the transcendence of the decaying liberal modernity. The program addressed the tension between a conservative political attitude and modernity and thus signified a kind of reactionary modernism that rejected liberal values while at the same time celebrating technology, industrialization, and the process of modernization. (shrink)
As an alternative to universalism and particularism, Intermedialities: Philosophy, Arts, Politics proposes "intermedialities" as a new model of social relations and intercultural dialogue. The concept of "intermedialities" stresses the necessity of situating debates concerning social relations in the divergent contexts of new media and avant-garde artistic practices as well as feminist, political, and philosophical analyses.
In this brief paper, I want to begin to explore the possibility that bi-trans dialogue can challenge those forms of oppression that are grounded in sex, gender, and sexuality. I am particularly interested in pursuing the possibility that bi-trans dialogue might result in additional critiques of the sex-gender-sexuality triad. Despite multiple challenges, and myriad historical transmogri-fications (including, it must be noted, the very late addition of gender), that triad maintains its foundationality and posits deep causal links among its three parts. (...) The effect of this causal chain is to render untenable or incomprehensi-ble the lives of all sorts of actual, living persons—lives that are anything but incomprehensible to those living them, but that are made to be so on a system in which there is still a strong tendency to hold that sex causes gender and sexuality. The resilience of this presumed causal connection contributes to ensuring the continued dominance of a two-sex, two-gender, two-sexuality system. (shrink)
Kate Manne’s Down Girl: The Logic of Misogyny combines traditional conceptual analysis and feminist conceptual engineering with critical exploration of cases drawn from popular culture and current events in order to produce an ameliorative account of misogyny, i.e., one that will help address the problems of misogyny in the actual world. A feminist account of misogyny that is both intersectional and ameliorative must provide theoretical tools for recognizing misogyny in its many-dimensional forms, as it interacts and overlaps with other (...) oppressions. While Manne thinks subtly about many of the material conditions that create misogyny as a set of normative social practices, she does not fully extend this care to the other intersectional forms of oppression she discusses. After touching on the book’s strengths, I track variations of its main problem, namely, its failure to fully conceive of oppressions besides sexism and misogyny as systemic patterns of social practices, as inherently structural rather than mere collections of individual beliefs and behaviors. (shrink)
Kate Manne’s Down Girl: The Logic of Misogyny is an accessible and timely exploration of a particular aspect of gendered oppression that has received surprisingly little scholarly treatment. There is a lot of feminist work on sexism, oppression, and patriarchy, but misogyny, as Manne defines it, is distinct from all of these. Her purpose in this book is to describe misogyny as a distinct force present in contemporary society, and to show how it shapes public life. The strength of (...) Manne’s account is that it detaches misogyny from the intentions and attitudes of individual misogynists, showing instead how it is a feature of a patriarchal society.Misogyny, according to Manne, is like the law enforcement arm of a... (shrink)
Socrates famously compares himself to a midwife in Plato's Theaetetus. Much less well known is the developed metaphor of pregnancy at the centre of the initiation ritual that begins Brahmanical education. In this ritual, called Upanayana, the teacher is presented as becoming pregnant with the student. The Arthavaveda states: The teacher leads the student towards himself, makes him an embryo within; he bears him in his belly three nights.
Kate Millett's book, The Loony-Bin Trip, is an extraordinary account of her personal experience with involuntary psychiatric commitment. The drama of her conflict with professional psychiatry is so tense, so enraging, that one is likely to find oneself having to set the book aside from time to time just to calm down.
Reading Kate Daloz's We Are as Gods at the dawn of the new age of Trump is just begging for an out-of-body experience. This may not be inappropriate. At a moment when a nihilistic form of antipolitics is consuming the nation, transmogrifying the world and its people into raw ore for extraction, and deriding any conception of public good or even common good, Daloz's stunning new history is a powerful reminder of the alternatives Americans once lived and the creative (...) ways in which they shaped community.The centerpiece of Daloz's account is a subtle portrayal of a network of communities and people that rippled out from Myrtle Hill, a thinly veiled pseudonym for a 1960s- and 1970s-era commune high in Vermont's... (shrink)
Oregon is the only state in the United States where a physician may legally prescribe a lethal dose of barbiturate for a patient intending suicide. The Oregon Death with Dignity Act was passed by voters in 1994 and came into effect after much legal wrangling in October of 1997. At the same time, a cabinetmaker named Pat Matheny was struggling with progressive weakness from amyotrophic lateral sclerosis, or ALS. I met with Pat and his family for a lengthy interview in (...) October 1998 in Coos Bay, Oregon, for a television news report on his decision to get a lethal prescription. Below is an extract from that interview. On the day this introduction was written, 10 March 1999, Pat took the prescribed lethal overdose of barbiturates and died at home. His illness was taking his voice, he could not move his hands or legs, and breathing was becoming very difficult. His mother told me he knew that was for him. (shrink)
A. Klimczuk, Book review: S. Harper, K. Hamblin, International Handbook on Ageing and Public Policy, Edward Elgar, Cheltenham, UK, Northampton, MA 2014 and R. Ervik, T.S. Lindén, The Making of Ageing Policy. Theory and Practice in Europe, Edward Elgar, Cheltenham, UK, Northampton, MA 2013., "Pol-int.org" 2017, https://www.pol-int.org/en/publications/international-handbook-ageing-and-public-policy#r5581.
RESUMEN Se interroga la atencionalidad propia del amor en cuanto que experiencia privilegiada y primordial del cuidado. En busca de un acceso al fenómeno del amor, se propone interrogarlo conforme al tipo de atención que promueve, asumiendo y discutiendo los recursos aportados por la fenomenología husserliana, así como por las fenomenologías contraintencionales, en particular la de Waldenfels. De este modo, si para describir este fenómeno es preciso dar cuenta del fundamento afectivo de la atención, también hay que reconocer que el (...) amor es vivido como un hecho original o un acontecimiento que implica para el amante una reorientación existencial y atencional. ABSTRACT The article inquires into the attentionality inherent to love as a privileged and primordial experience of care. Seeking access to the phenomenon of love, we suggest inquiring into it according to the type of attention it promotes, drawing on and discussing the resources provided by Husserlian phenomenology, as well as by counter-intentional phenomenologies, particularly Waldenfels'. Thus, while it is necessary to account for the affective grounds of attention in order to describe this phenomenon, it is also essential to recognize that love is experienced as an original fact or as an event that entails an existential and attentional reorientation of the lover. (shrink)