Constructing Foucault’s ethics

The book argues that the frontier, usually associated with the era of colonial conquest, has great, continuing and under explored relevance to the Caribbean region. Identifying the frontier as a moral, ideational and physical boundary between what is imagined as civilization and wilderness, the book seeks to extend frontier analysis by focusing on the Eastern Caribbean multi island state of St. Vincent and the Grenadines. The continuing relevance of the concept of frontier, and allied notions of civilization and wilderness, are illuminated through an analysis of the ways in which SVG is perceived and experienced by both outsiders to the society and its insiders. Using literary sources, biographies and autobiography, the book shows how St. Vincent is imagined and made sense of as a modern frontier; a society in the balance between an imposed civilized order and an untameable wild that always encroaches, whether in the form of social dislocation, the urban presence of the ‘Wilderness people’ or illegal marijuana farming in the northern St. Vincent hills. The frontier as examined here has historically been and remains very much a global production. Simultaneously, it is argued that contemporary processes of globalization shape the development of tourism and finance sectors, as well as patterns of migration, they connect to shifting conceptions of the civilized and the wild, and have implications for the role of the state and politics in frontier societies.

In 1796 a German politico-philosophical manifesto proclaims the 'highest act of reason' as an 'aesthetic act'. The ways in which this transformation relates to the development of some of the major directions in modern philosophy is the focus of this book. The book focuses on the main accounts of the human subject and on the conceptions of art and language which emerge within the Kantian and post-Kantian history of aesthetics. Immanuel Kant's main work on aesthetics, the 'third Critique', the Critique of Judgement, forms part of his response to unresolved questions which emerge from his Critique of Pure Reason and Critique of Practical Reason. The early Romantics, who, after all, themselves established the term, can be characterized in a way which distinguishes them from later German Romanticism. The 'Oldest System Programme of German Idealism', is a manifesto for a new philosophy and exemplifies the spirit of early Idealism, not least with regard to mythology. The crucial question posed by the Friedrich Wilhelm Joseph Schelling of the System of Transcendental Idealism (STI) is how art relates to philosophy, a question which has recently reappeared in post-structuralism and in aspects of pragmatism. Despite his undoubted insights, Georg Wilhelm Friedrich Hegel's insufficiency in relation to music is part of his more general problem with adequately theorising self-consciousness, and thus with his aesthetic theory. Friedrich Schleiermacher argues in the hermeneutics that interpretation of the meaning of Kunst is itself also an 'art'. The book concludes with a discussion on music, language, and Romantic thought.

This book explains theoretical work in postcolonial and postsocialist studies to offer a novel and distinctive insight into how Yugoslavia is configured by, and through, race. It presents the history of how ideas of racialised difference have been translated globally in Yugoslavia. The book provides a discussion on the critical race scholarship, global historical sociologies of 'race in translation' and south-east European cultural critique to show that the Yugoslav region is deeply embedded in global formations of race. It considers the geopolitical imagination of popular culture; the history of ethnicity; and transnational formations of race before and during state socialism, including the Non-Aligned Movement. The book also considers the post-Yugoslav discourses of security, migration, terrorism and international intervention, including the War on Terror and the refugee crisis. It elaborates how often-neglected aspects of the history of nationhood and migration reveal connections that tie the region into the global history of race. The book also explains the linkage between ethnic exclusivism and territory in the ethnopolitical logic of the Bosnian conflict and in the internationally mediated peace agreements that enshrined it: 'apartheid cartography'. Race and whiteness remained perceptible in post-war Bosnian identity discourses as new, open-ended forms of post-conflict international intervention developed.