Results for 'Santigwar , Conversion, Resistance, Immanent Critique, Social Emancipation'

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  1.  52
    Critique and resistance: Ethical, social‐theoretical, political? On Fabian Freyenhagen's Adorno's Practical Philosophy.Robin Celikates - 2017 - European Journal of Philosophy 25 (3):846-853.
    Fabian Freyenhagen's impressive reconstruction of Adorno's ‘practical philosophy’ provides a convincing defence of the possibility of making normative claims about the social world we live in without justifying these claims in terms of the right, the good, or human nature. More specifically, and more controversially, Freyenhagen argues that the normative resources Adorno's critique relies on are provided by a negative Aristotelianism. In this paper, I argue that this approach underestimates the extent to which Adorno follows the model of (...) critique, I highlight the socio-theoretical underpinnings of what Freyenhagen calls Adorno's ‘ethics of resistance’, and I discuss the risk of overstating the danger of co-optation that collective political action faces. (shrink)
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  2.  52
    The idea of emancipation from a cosmopolitan point of view.Marianna Papastephanou - 2000 - Continental Philosophy Review 33 (4):395-416.
    R. Rorty uncouples cosmopolitanism from emancipation and rejects the latter on both phylogenetic and ontogenetic grounds. Thus: 1. There is no human nature to be emancipated, and 2. The notion of a rational, transcendental and conditioning subject (presupposed by traditional theories of emancipation) is obsolete. He preserves the idea of cosmopolitanism, which, in an effort to avoid foundationalisrn, he associates only with the development and progress of liberal societies. His cosmopolitanism relies on the distinction between persuasion and force (...)
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  3.  50
    Immanent Critique.Titus Stahl - 2021 - Lanham, Maryland: Rowman & Littlefield Publishers. Edited by John-Baptiste Oduor.
    When we criticize social institutions and practices, what kinds of reasons can we offer for such criticism? Political philosophers often assume that we must rely on universal moral principles that are not necessarily connected to the particular social practices of our communities. Traditionally,continental critical theory has rejected this claim through its endorsement of the method of immanent critique. Immanent critique is a critique of social practices that draws on norms already present within these practices to (...)
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  4. The Method of In-between in the Grotesque and the Works of Leif Lage.Henrik Lübker - 2012 - Continent 2 (3):170-181.
    “Artworks are not being but a process of becoming” —Theodor W. Adorno, Aesthetic Theory In the everyday use of the concept, saying that something is grotesque rarely implies anything other than saying that something is a bit outside of the normal structure of language or meaning – that something is a peculiarity. But in its historical use the concept has often had more far reaching connotations. In different phases of history the grotesque has manifested its forms as a means of (...)
     
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  5.  91
    Immanent Critique and Particular Moral Experience.Titus Stahl - 2017 - Critical Horizons (1).
    Critical theories often express scepticism towards the idea that social critique should draw on general normative principles, seeing such principles as bound to dominant conceptual frameworks. However, even the models of immanent critique developed in the Frankfurt School tradition seem to privilege principles over particular moral experiences. Discussing the place that particular moral experience has in the models of Honneth, Ferrara and Adorno, the article argues that experience can play an important negative role even for a critical theory (...)
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  6.  38
    Culture industry or social physiognomy?: Adorno's critique of Christian right radio.Paul Apostolidis - 1998 - Philosophy and Social Criticism 24 (5):53-84.
    A critical retrospective of 'The Psychological Technique of Martin Luther Thomas' Radio Addresses' sheds new light on an often underplayed tension in Adorno's thought concerning the capacity of mass culture to express resistance against domination. In 'Thomas' Adorno moved beyond denouncing mass culture as 'culture industry' by approach ing early Christian right radio in a manner consistent (initially) with his defense of the autonomous dimension of culture in general. At the same time, 'Thomas' accomplished groundwork for the culture industry theory, (...)
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  7. Normative reconstruction and social memory: Honneth and Ricoeur.Terence Holden - 2020 - Continental Philosophy Review 53 (2):157-181.
    Normative reconstruction is a form of immanent critique which judges society in terms of values which are already institutionalized and implicitly expressed across everyday forms of interaction. Honneth, for his part, reads the value of social freedom into the normative grammar of modern institutions and anticipates further advances towards its institutionalization. Many have voiced doubts over the extent to which the model of normative reconstruction which Honneth proposes is solidly anchored in social reality: at worst, it is (...)
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  8.  33
    Nietzsche's Critique of Democracy : Nietzsche, Friedrich Wilhelm, 1844-1900 -- Political and social views.Herman Siemens - 2008 - Journal of Nietzsche Studies 38 (1):20-37.
    This article reconstructs Nietzsche's shifting views on democracy in the period 1870–86 with reference to his enduring preoccupation with tyrannical concentrations of power and the conviction that radical pluralism offers the only effective form of resistance. As long as he identifies democracy with pluralism , he sympathizes with it as a site of resistance and emancipation. From around 1880 on, however, Nietzsche increasingly links it with tyranny, in the form of popular sovereignty, and with the promotion of uniformity, to (...)
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  9.  18
    The utopianisation of critique: The tension between education conceived as a utopian concept and as one grounded in empirical reality.Michele Borrelli - 2004 - Journal of Philosophy of Education 38 (3):441–454.
    Critique is a concept that is constantly used as an instrument for agreement or disagreement, for reflection and discussion. There is a difference, however, between critique as a historically grounded phenomenon and critique as a utopian conception not situated in any particular socio-historical context. Educational theory resists reduction to empirical science partly because of its utopian character. Thus tensions that arise within it concerning its individual, social and emancipatory aims mean that it always has a double aspect of being (...)
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  10. What is immanent critique?Titus Stahl - manuscript
    This working paper examines the notion of "immanent critique", a central methodological commitment of critical theories of society. In the first part, I distinguish immanent critique - a critique which reconstructs norms immanent in a social practice which point beyond the normative self-understanding of its members - from both external and internal critique and examine three questions that a theory of immanent critique has to answer (a social ontological, an epistemological and a justificatory question). (...)
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  11. Criticizing Social Reality from Within: Haslanger on Race, Gender, and Ideology.Titus Stahl - 2014 - Krisis: Journal for Contemporary Philosophy (1):5-12.
    This paper critically evaluates the semantic externalist conception of Race and Gender concepts put forward in Sally Haslanger's 2012 essay collection "Resisting Reality". I argue that her endorsement of "objective type externalism" limits the options for critique compared to social externalist approaches.
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  12.  17
    A Negative Theory of Justice.Leonard Mazzone - 2020 - Theoria: A Journal of Social and Political Theory 67 (164):86-117.
    This article outlines the chief challenges concerning the philosophical theories of emancipation and clarifies the solutions provided by a so-called negative theory of justice. Besides highlighting the classic questions that every philosophical theory of emancipation is expected to answer, the article aims to highlight the link between this theoretical framework and an immanent critique of conditions of domination. Moreover, it sheds light on the main differences between this theoretical perspective and Honneth’s theory of recognition, Fraser’s three-dimensional conception (...)
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  13.  26
    Sommes-nous encore intéressés à l'émancipation ?Yves Cusset - 2003 - Archives de Philosophie 4 (4):585-602.
    On pourrait croire que le thème de l’émancipation a disparu de la Théorie Critique dans sa version la plus récente, en particulier chez Habermas. Mais on devrait plutôt dire que l’intérêt à l’émancipation, notion que Habermas avait dans un premier temps reprise à Max Horkheimer, a émigré dans l’immanence de l’État de droit démocratique. Jusqu’où la reconstruction habermassienne de l’État de droit permet-elle tout à la fois de revitaliser et de conférer un sens nouveau aux visées pratiques, sociales et politiques, (...)
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  14.  43
    Emancipation or accommodation?Christian F. Rostbøll - 2008 - Philosophy and Social Criticism 34 (7):707-736.
    The development of the theory of deliberative democracy has culminated in a synthesis between Rawlsian political liberalism and Habermasian critical theory. Taking the perspective of conceptions of freedom, this article argues that this synthesis is unfortunate and obscures some important differences between the two traditions. In particular, the idea of internal autonomy, which was an important, implicit idea in the ideology critique of the earlier Habermas, falls out of view. There is no room for this dimension of freedom in political (...)
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  15.  23
    Defending Immanent Critique.Dan Sabia - 2010 - Political Theory 38 (5):684-711.
    This article develops, illustrates, and defends a conception of immanent critique. Immanent critique is construed as a form of hermeneutical practice and second-order political and normative criticism. The common charge that immanent critique is a form of philosophical conventionalism necessarily committed to value relativism and to the rejection of transcultural and cosmopolitan norms is denied. But immanent critique insists that meaningful and potentially efficacious criticism must be connected to relevant criteria and understandings internal to the culture (...)
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  16.  22
    Resisting Structural Evil: Love as Ecological-Economic Vocation by Cynthia Moe-Lobeda.Kiara A. Jorgenson - 2014 - Journal of the Society of Christian Ethics 34 (2):208-209.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Resisting Structural Evil: Love as Ecological-Economic Vocation by Cynthia Moe-LobedaKiara A. JorgensonReview of Resisting Structural Evil: Love as Ecological-Economic Vocation CYNTHIA MOE-LOBEDA Minneapolis: Fortress Press, 2013. 309 pp. $22.00The factors that have contributed to today’s perilous global economy and ecology originate in structures that predate recent implosions of international banks or measurements of rising climates. These structures—systemic and social while also personal—are the focus of Moe-Lobeda’s work, (...)
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  17.  26
    From a Language to a Theory of Resistance: Critical Pedagogy, the Limits of “Framing,” and Social Change.Rebecca Tarlau - 2014 - Educational Theory 64 (4):369-392.
    In this article, Rebecca Tarlau attempts to build a more robust theory of the relationship between education and social change by drawing on the conceptual tools offered in the critical pedagogy and social movement literatures. Tarlau argues that while critical pedagogy has been largely disconnected from its roots in political organizing, social movement literature has shifted away from a theory of educational processes within movement building. Specifically, she suggests that the currently dominant “framing perspective” in the (...) movement literature is incredibly limited in its ability to analyze the pedagogical aspects of organizing. Conversely, while scholars of critical pedagogy are extremely convincing when critiquing U.S. schooling, the field is weaker when theorizing about how teachers using critical pedagogy can link to larger movements for social transformation. Critical pedagogues need more organizational thinking and social movement scholars need a more pedagogical focus. Tarlau suggests three conceptual frameworks for moving forward in this direction: the notion of social movements as pedagogical spaces, the role of informal educational projects in facilitating the emergence and strength of social movements, and the role of public schools as terrains of contestation that hold the possibility of linking to larger struggles for social justice. (shrink)
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  18.  52
    Immanent Critique as Self-Transformative Practice: Hegel, Dewey, and Contemporary Critical Theory.Arvi Särkelä - 2017 - Journal of Speculative Philosophy 31 (2):218-230.
    ABSTRACT There are two traditions of immanent social critique. One of them, prominent in contemporary Frankfurt school critical theory, regards the immanence of critique as a quality of the standard employed. Such a conception of immanent critique needs to show, prior to the concrete practice of critique, how the standard is immanent in the object of critique. Showing this is the task of a “model of immanent critique.” The other tradition, going back to Hegel's Phenomenology (...)
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  19. Habermas and the Project of Immanent Critique.Titus Stahl - 2013 - Constellations 20 (4):533-552.
    According to Jürgen Habermas, his Theory of Communicative Action offers a new account of the normative foundations of critical theory. Habermas’ motivating insight is that neither a transcendental nor a metaphysical solution to the problem of normativity, nor a merely hermeneutic reconstruction of historically given norms, is sufficient to clarify the normative foundations of critical theory. In response to this insight, Habermas develops a novel account of normativity, which locates the normative demands of critical theory within the socially instituted practice (...)
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  20.  27
    Reconstructive Critique as Immanent Critique: On the Notion of Surplus of Validity in Axel Honneth’s Theory of Recognition.Luiz Repa - 2023 - Critical Horizons 24 (1):1-14.
    The article argues that Honneth’s idea of reconstructive critique represents a type of immanent critique. Starting from the objection raised by Rahel Jaeggi, who considers the reconstructive critique to be a genre of internal criticism devoid of any transformative negativity, it seeks to show, on the contrary, that Honneth’s notion of “surplus of validity” plays a role of transcendence within the historical reality, which could explain his understanding of reconstructive critique as immanent one. In the second part, the (...)
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  21.  22
    Immanent Critique in Thucydides’ Mytilenean Debate and Melian Dialogue.Otto Linderborg - 2022 - Critical Horizons 23 (1):44-54.
    ABSTRACT This article investigates social critique in Thucydides’ History of the Peloponnesian War. Two famous Thucydidean episodes are in focus: the Mytilenean Debate in Book III and the Melian Dialogue in Book V of the History. These episodes are interpreted here as inquiries assuming the shape of subversive and transformative social criticism: immanent critique. Immanent critique aims at shifting horizons of meaning in social contexts, and the philosophers practicing this kind of social criticism understand (...)
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  22. IV—The Limits of Immanent Critique.Rachel Fraser - forthcoming - Proceedings of the Aristotelian Society.
    The tradition of immanent critique promises a lot. It promises to be critical of the existing social order without appealing to ‘external’ normative standards. I argue that the prospects for immanent criticism are bleak: they must either commit to an implausible social ontology, a flawed meta-normative theory, or both.
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  23.  14
    The End of Immanent Critique?Craig Browne - 2008 - European Journal of Social Theory 11 (1):5-24.
    Immanent critique has been a defining feature of the programme of critical social theory. It is a methodology that underpins theoretical diagnoses of contemporary society, based on its linking normative and empirical modes of analysis. Immanent critique distinctively seeks to discern emancipatory or democratizing tendencies. However, the viability of immanent critique is currently in question. Habermas argued that it was necessary to revise the normative foundations of critical social theory, late-capitalist developments tended to undermine (...) critique. Although there is a need for critical social theory to incorporate aspects of alternative interpretations of the contemporary period, the logics of influential theoretical perspectives on the present, especially postmodernism, the risk society and globalization, will be shown to be inconsistent with some of immanent critique's presuppositions. The synthetic aspirations of critical social theory nevertheless persist in recent attempts to reconcile positive liberty and social justice. (shrink)
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  24.  15
    De-gendering social justice in the 21st century: An immanent critique of neoliberal capitalism.Albena Azmanova - 2012 - European Journal of Social Theory 15 (2):143-156.
    This article presents a blueprint of a feminist agenda for the twenty-first century that is oriented not by the telos of gender parity, but instead evolves as an ‘immanent critique’ of the key structural dynamics of contemporary capitalism – within a framework of analysis derived from the tenets of Critical Theory of Frankfurt School origin. This activates a form of critique whose double focus on (1) shared conceptions of justice; and (2) structural sources of injustice, allows criteria of (...) justice to emerge from the identification of a broad pattern of societal injustice surpassing the discrimination of particular groups. In this light, women’s victimization is but a symptom of structural dynamics negatively affecting also the alleged winners in the classical feminist agenda of critique. The analysis ultimately produces a model of social justice in a formula of socially embedded autonomy that unites work, care, and leisure. (shrink)
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  25.  32
    An immanent critique of the prison nation.Eva Boodman - 2018 - Philosophy and Social Criticism 44 (5):571-592.
    More women are currently incarcerated than at any other time in US history. Though the United States has begun to acknowledge mass incarceration as an international embarrassment, the discourse has centered on men of color, and the experiences and consequences of US mass incarceration for women of color have been largely ignored. This is the case in spite of a now strong mainstream, institutionalized movement to end violence against women, and a growing prison reform movement ostensibly meant to help vulnerable (...)
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  26.  29
    Can social systems theory be used for immanent critique?Alexei Procyshyn - 2017 - Thesis Eleven 143 (1):97-114.
    Two trends have emerged in recent work from the Frankfurt School: the first involves a reconsideration of immanent critique’s basic commitments and viability for critical social theory, while the second involves an effort to introduce temporal considerations for social interaction into critical theorizing to help make sense of the phenomenon of social acceleration. This article contributes to these ongoing discussions by investigating whether social systems theory, in which temporal relations play a primary role, can be (...)
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  27.  23
    Cynicism as Immanent Critique: Diogenes and the Philosophy of Transvaluation.Darren Gardner - 2022 - Polis 39 (1):123-148.
    I argue that Diogenes and early Cynicism can be understood in an explicitly social and political context, where Cynic praxis, performative public action, can be seen to make visible oppositions inherent to the polity. In doing so, Diogenes’ praxis should be understood as a form of immanent critique, one that demonstrates, for example, that nature and custom are interrelated oppositions in the polis. Cynicism here is understood as a form of immanent critique because Diogenes challenges the (...) norms of the polis without endorsing external universal standards or predetermined models, but from illuminating dynamics from within the polis and polity. (shrink)
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  28.  28
    Human Rights Practice: Possibilities and Pitfalls for Developing Emancipatory Social Work.Sarah Cemlyn - 2008 - Ethics and Social Welfare 2 (3):222-242.
    This paper seeks to analyse the contribution of a human rights perspective to emancipatory social work. Human rights practice builds on long-standing values and theoretical frameworks related to emancipatory, radical and structural social work and anti-oppressive practice. However, historical tensions within social work, notably in the United Kingdom, continue in contemporary forms, magnified by the global impact of neo-liberalism. The paper considers connections between human rights and other frameworks, including professional codes; ethical critiques drawing on feminist and (...)
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  29.  8
    Feminist Styles of Immanent Critique: Judith Butler and Denise Riley.Anna Moser - 2022 - Diacritics 50 (1):90-111.
    Abstract:Taking up the question of style, I argue that this term provides a generative framework for reassessing the historical challenges of feminist writing and politics. To develop my argument, I read Judith Butler's philosophy alongside Denise Riley's poems, historical criticism, and philosophical prose, proposing that both writers are inventive participants in the tradition of immanent critique. I demonstrate how feminist questioning of linguistic conventions and social norms is enfolded in Butler's paratextual reflections on philosophical grammar and in Riley's (...)
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  30.  27
    Religious Feminism and the Future of the Planet: A Buddhist-Christian Conversation (review).Sarah Katherine Pinnock - 2003 - Buddhist-Christian Studies 23 (1):155-157.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 155-157 [Access article in PDF] Religious Feminism and the Future of the Planet: A Buddhist-Christian Conversation. By Rita M.Gross and Rosemary Radford Ruether. New York: Continuum, 2001. 229 pp. Is feminism indigenous to Buddhism and Christianity? Or must feminists reinvent their religious traditions? The probing autobiographical reflections by Rita Gross and Rosemary Ruether expose the tensions of feminist reform. Like many religious feminists, they claim (...)
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  31.  17
    The Ontogenetic Fallacy: The Immanent Critique of Habermas's Developmental Logical Theory of Evolution.Piet Strydom - 1992 - Theory, Culture and Society 9 (3):65-93.
    Since the emergence of neo-evolutionism in the 1960s, various critiques of the theory of social or socio-cultural evolution have been forwarded, including notably those of Immanuel Wallerstein, Alain Touraine and Anthony Giddens who decisively reject the idea of evolution. Within this context, Jürgen Habermas's theory of socio-cultural evolution has also become a specific object of critique, the best known in the English-speaking world being, perhaps, Michael Schmid's critique. While the latter is ultimately based on neo-Darwinistic assumptions which allow a (...)
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  32. Attempting Redress: Fungibility, Ethics, and Redressive Practice in the Work of Saidiya Hartman.Eyo Ewara - 2022 - Theory and Event 25 (2):364-391.
    This paper explores Saidiya Hartman's undertheorized account of 'redress' in conversation with the extensive uptake of her work on Black fungibility, subjection, and critiques of emancipation. Although Hartman uses the term in nearly all of her writing, little work has been done to clarify how Hartman conceptualizes redress as a response to the constitution of Black lives as abstract, exchangeable, and disposable. This paper offers an account of how Hartman theorizes redress, showing how it both resists, and acts as (...)
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  33.  28
    Realist evaluation: an immanent critique.Sam Porter - 2015 - Nursing Philosophy 16 (4):239-251.
    This paper critically analyses realist evaluation, focussing on its primary analytical concepts: mechanisms, contexts, and outcomes. Noting that nursing investigators have had difficulty in operationalizing the concepts of mechanism and context, it is argued that their confusion is at least partially the result of ambiguities, inconsistencies, and contradictions in the realist evaluation model. Problematic issues include the adoption of empiricist and idealist positions, oscillation between determinism and voluntarism, subsumption of agency under structure, and categorical confusion between context and mechanism. In (...)
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  34. Work, recognition and subjectivity. Relocating the connection between work and social pathologies.Marco Angella - 2016 - European Journal of Social Theory 19 (3):340-354.
    Recently, following the social and subjective consequences of the neoliberal wave, there seems to be a renewed interest in work as occupying a central place in social and subjective life. For the first time in decades, both sociologists and critical theorists once more again regard work as a major constituent of the subject’s identity and thus as an appropriate object of analysis for those engaged in critique of the social pathologies. The aim of this article is to (...)
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  35.  19
    Critical theory, immanent critique and neo-liberalism. Reply to critique raised in Copenhagen.Asger Sørensen - 2022 - Philosophy and Social Criticism 48 (2):184-208.
    Philosophy & Social Criticism, Volume 48, Issue 2, Page 184-208, February 2022. Being critical does not come easy, not even within Critical Theory. In this article I respond to criticism of my book from 2019, Capitalism, Alienation and Critique, arguing that contemporary Critical Theory has something to learn from the founding fathers. Firstly, for Adorno immanent critique has metaphysical implications beyond Honneth’s critique of bourgeois society as inconsistent in terms of its professed ideals. Secondly, immanent critique is (...)
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  36. Can Immanence Explain Social Struggles?Ernesto Laclau - 2001 - Diacritics 31 (4):3-10.
    In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.4 (2001) 3-10 [Access article in PDF] Can Immanence Explain Social Struggles? Ernesto Laclau Michael Hardt and Antonio Negri. Empire. Cambridge, MA: Harvard UP, 2000. In a recent interview 1 Jacques Rancière opposes his notion of "people" (peuple) 2 to the category of "multitude" as presented by the authors of Empire. As is well known, Rancière differentiates between police and politics, the first being the logic of (...)
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  37. Keyword: Interlocking Systems of Oppression.Anna Carastathis - 2016 - In Nelson M. Rodriguez, Wayne J. Martino, Jennifer C. Ingrey & Edward Brockenbrough (eds.), Critical Concepts in Queer Studies and Education: An International Guide for the Twenty-First Century. New York, NY, USA: pp. 161-172.
    The concept of “interlocking systems of oppression”—a precursor to “intersectionality”— was introduced in a social movement context by the Combahee River Collective (CRC) in pamphlet form in 1977. Addressing Black lesbians’ and feminists’ experiences of invisibility within white male-dominated New Left and socialist politics, male-dominated civil rights, Black nationalist, and Black radical organizing, and white-dominated women’s liberation and lesbian feminist movements, the CRC argues for an “integrated analysis and practice” of struggle against “racial, sexual, heterosexual and class oppression” (CRC (...)
     
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  38.  9
    The Three Pillars of Functional Autonomy of Hackers.Johan Söderberg & Maxigas - 2021 - NanoEthics 15 (1):43-56.
    We propose a conceptual framework for analysing the relationship between social emancipation and alternative technology development. Key is the “functional autonomy” of the collective of users and developers of the technology vis-a-vis state and capital. We draw on previous empirical work about three hacker projects to substantiate the claim that the functional autonomy of hackers rests on three “pillars of autonomy”: technical skill, shared values, and collective memory. These three pillars sustain the autonomy of a community of hackers (...)
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  39. Merleau-Ponty’s Immanent Critique of Gestalt Theory.Sheredos Benjamin - 2017 - Human Studies 40 (2):191-215.
    Merleau-Ponty’s appropriation of Gestalt theory in The Structure of Behavior is central to his entire corpus. Yet commentators exhibit little agreement about what lesson is to be learned from his critique, and provide little exegesis of how his argument proceeds. I fill this exegetical gap. I show that the Gestaltist’s fundamental error is to reify forms as transcendent realities, rather than treating them as phenomena of perceptual consciousness. From this, reductivist errors follow. The essay serves not only as a helpful (...)
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  40.  6
    Can Immanence Explain Social Struggles?Ernesto Laclau - 2001 - Diacritics 31 (4):3-10.
    In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.4 (2001) 3-10 [Access article in PDF] Can Immanence Explain Social Struggles? Ernesto Laclau Michael Hardt and Antonio Negri. Empire. Cambridge, MA: Harvard UP, 2000. In a recent interview 1 Jacques Rancière opposes his notion of "people" (peuple) 2 to the category of "multitude" as presented by the authors of Empire. As is well known, Rancière differentiates between police and politics, the first being the logic of (...)
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  41. Resisting Reality: Social Construction and Social Critique.Sally Haslanger - 2012 - New York, US: Oxford University Press.
    In this collection of previously published essays, Sally Haslanger draws on insights from feminist and critical race theory and on the resources of contemporary analytic philosophy to develop the idea that gender and race are positions ...
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  42.  32
    Marx’s Critical Anthropology: Three Recent Interpretations.Allen W. Wood - 1972 - Review of Metaphysics 26 (1):118 - 139.
    It is the avowed aim of Avineri’s study to "bring out the ambivalent indebtedness of Marx to the Hegelian tradition." This aim determines the central place of Marx’s concept of man in his discussion; for it was from Hegel and the young Hegelians that Marx drew the anthropological problematic which dominates his early writings. The Hegelian concept of Geist served the young Hegelians as the model for a philosophical conception of man, as a being exhibiting the unique dignity of his (...)
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  43.  78
    Precarity and Resistance: A Critique of Martha Fineman's Vulnerability Theory.Benjamin Davis - 2021 - Hypatia 36 (2):1-17.
    Contemporary feminist theory by and large agrees on criticizing the traditional, autonomous subject and instead maintains a relational, dependent self, but the vocabulary used to describe the latter remains contested. These contestations are seen in comparing the approach of some feminist legal theory, as demonstrated by Martha Fineman, to the approach of some feminist theory that draws on continental philosophy, as demonstrated by Judith Butler. Fineman's concept of vulnerability emphasizes the universality of vulnerability in the human condition, arguing that a (...)
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  44.  28
    Universal History and Immanent Critique in Anti-Oedipus.Duy Lap Nguyen - 2020 - Philosophy Today 64 (1):51-76.
    This essay considers Deleuze and Guattari’s paradoxical claim that Marx’s critique of political economy implies as a universal history derived from the singular features of capitalism. In this critique, capitalism is defined by the commodity form, as a relationship of economic equivalence that replaces the bonds of dependence underlying other social formations. By negating relations of kinship and caste, capitalism reveals, a contrario, the universal foundation of other societies. As the “negative of all social formations,” capitalism conditions a (...)
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  45. On the Forms of Immanent Critique.Marco Solinas - 2015 - In in M. Dantini, D. Spini (a cura di - eds.), "La parola, le pratiche, la cittadinanza - The Word, the Practices, the Citizenship", Rome: Arshake, 2015, pp. 98-106, ISSN - 2283-3676. Arshake. pp. 98-106.
  46.  24
    Is there another people? Populism, radical democracy and immanent critique.Victor Kempf - 2020 - Philosophy and Social Criticism 47 (3):283-303.
    This article explores the possibility of a notion of left-wing populism that is conceptually opposed to the identitarian logic of embodiment that characterises right-populist interpellations of ‘th...
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  47. On the Limitations of Michel Foucault’s Genealogy of Neoliberalism.Tim Christiaens - 2023 - Journal of French and Francophone Philosophy 31 (1/2):24-45.
    This essay highlights a methodological weakness in Foucault’s genealogy of neoliberalism often mistaken for a biographical shift in his philosophy. Naissance de la biopolitique is sometimes interpreted as evidence for Foucault’s conversion to neoliberalism, whereas its lack of critical acuity stems rather from its methodological limitations. Through a discussion of the “neoliberal conversion”-thesis, I highlight those limitations. Though Foucault’s appreciative tone in his neoliberalism lectures is surprising, his aim is mainly to defamiliarize readers from the dominant mode of neoliberal rationality (...)
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  48.  10
    Divine and Human Agency in the Work of Social Justice.Donald J. Musacchio - 2005 - Proceedings of the American Catholic Philosophical Association 79:279-288.
    Radical Orthodoxy (RO) accepts the post-structuralist critiques of autonomous human agency while liberation theologians embrace Enlightenment ideals ofsubjectivity and the secular political space where agency is exercised. RO theologians think that by accepting these premises, liberation theology fails to resist violence and nihilism that are the inevitable fruit of secular autonomy. I want to formulate a liberationist response to these objections. Liberationists do not see human and divine agency as fundamentally opposed, but rather the deepest strivings of the human spirit (...)
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  49.  60
    The Lebensform as organism: Clarifying the limits of immanent critique.Emerson Bodde - 2021 - Philosophy and Social Criticism 47 (9):1060-1087.
    In this article, I argue for the necessary organicism of immanent critique and the resulting limits and applicability of immanent critique as elaborated in Rahel Jaeggi’s account of Lebensformen. Through a historical review of the problem of natural purposiveness between Kant, Schelling and Hegel, I show that the notion of immanent critique that Hegel produced, and Jaeggi adopts, was an intrinsically organic notion. With this conceptual connection, I demonstrate that Jaeggi’s elaboration of Lebensformen is consistent with this (...)
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  50.  6
    The Politics of Clinic and Critique in Southern Brazil.Dominique P. Béhague - 2022 - Theory, Culture and Society 39 (6):43-61.
    Drawing on a historical ethnography of how Brazil’s post-dictatorial psychiatric reforms have shaped young people’s lives, this paper builds on Eve Sedgwick’s analysis of the hermeneutics of suspicion to show that narrow applications of Foucault’s biopower concept nurture forms of resistance to bio-reductionism centred primarily on epistemic deconstruction. To unsettle this hermeneutic, I put young people’s theories of power into conversation with Georges Canguilhem’s concept of the milieu and with feminist scholars’ work on prefigurative politics. I introduce the concepts of (...)
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