Search results

You are looking at 1 - 10 of 12 items for :

  • phenomenology x
  • User-accessible content x
Clear All
A reply from Saturday Night to Mr. Dienstag

do, no one else is so capable of it or so ready for it. He could . It’s a free country. But it will take a change of consciousness. So phenomenology becomes politics. 15 When reading Cavell – on anything and also on film – I come away with the strong sense

in Cinema, democracy and perfectionism
Joshua Foa Dienstag in dialogue
Series: Critical Powers

This book engages in a critical encounter with the work of Stanley Cavell on cinema, focusing skeptical attention on the claims made for the contribution of cinema to the ethical character of democratic life. In much of Cavell's writing on film he seeks to show us that the protagonists of the films he terms "remarriage comedies" live a form of perfectionism that he upholds as desirable for contemporary democratic society: moral perfectionism. Films are often viewed on television, and television shows can have "filmlike" qualities. The book addresses the nature of viewing cinematic film as a mode of experience, arguing against Cavell that it is akin to dreaming rather than lived consciousness and, crucially, cannot be shared. It mirrors the celebrated dialogue between Jean-Jacques Rousseau and Jean D'Alembert on theatre. The book articulates the implications of philosophical pessimism for addressing contemporary culture in its relationship to political life. It clarifies how The Americans resembles the remarriage films and can illuminate the issues they raise. The tragedy of remarriage, would be a better instructor of a democratic community, if such a community were prepared to listen. The book suggests that dreaming, both with and without films, is not merely a pleasurable distraction but a valuable pastime for democratic citizens. Finally, it concludes with a robust response from Dienstag to his critics.

Meanings, Limits, Manifestations

recognition by calling attention to the nature of self-consciousness. His great innovation is to show that consciousness is always consciousness of something other than itself – both inanimate objects and animate others. Hegel's phenomenology of consciousness was popularized when it deeply informed the thinking of leading French scholars such as Jean-Paul Sartre, Maurice Merleau-Ponty, Jacques Lacan, Emmanuel

in Recognition and Global Politics

Phenomenology of Spirit ( 1977 ) prepares the student to grapple with his system of Logic ( 1975 ) by positing that the dialectic between consciousness and self-consciousness is a necessary existential as well as philosophical pursuit. Does it prepare the student to recognize the Abyssinian general? Over a number of different sections of The Phenomenology , Hegel replays the

in Recognition and Global Politics

's most infamous passage on recognition – that which gets all of the attention, that which brings Johann Fichte's concept of recognition into the light, radicalizes it, transforms it – is presented in the second section of The Phenomenology of Spirit ( 2000 ). There are many different and varied interpretations of this section, some perhaps more convincing than others. What I

in Recognition and Global Politics
Open Access (free)
Evil, Genocide and the Limits of Recognition

. World: The third term of recognition Hegel gestures towards the possible political significance of evil as world annihilation but does not fully conceptualize this dynamic, and the more recent variants of recognition theory inspired by Hegel seem to offer little help in this regard. This underdeveloped but tantalizing aspect of his phenomenology of ‘voiding’ a shared world of

in Recognition and Global Politics

, to a large extent, on whether language is seen as a transparent conveyor of meaning or not. If language is seen as a neutral conveyor of meaning (as is mostly the case in phenomenology and symbolic interactionism), this naturally leads to little interest in the systematic study of linguistic practices and the language in texts. Discourse analysis Social constructivist approaches drawing on discourse

in Rethinking European Union Foreign Policy
Locating the monsters in the machine: an investigation of faith

interpreters of Pakistani Muslim heritage. We see this chapter as filling a significant gap, not only in terms of evidence, but also in current research and public debates on asylum seekers from Muslim-majority countries. References Ahmed, S. (2007). A phenomenology of whiteness. Feminist Theory, 8(2), 149–168. Anderson, B. (2013). Us and Them? The Dangerous Politics of Immigration Control. Oxford: Oxford University Press. Boswell, C. (2009). The Political Uses of Expert Knowledge: Immigration Policy and Social Research. Cambridge: Cambridge University Press. Botterill, L

in Science and the politics of openness
State–society relations and conflict in post-socialist Transcaucasia

193 Barbara Christophe analytical framework, that may serve as a guideline for further comparative research on state collapse and state building in Transcaucasia. The phenomenology of ‘new war’ The first thesis directly contradicts assumptions which are still widespread in the literature on Transcaucasian affairs. This region is commonly analysed in terms of a naive culturalistic paradigm. Conflict and violence seem to be triggered either by the aggravation of objective ethnic grievances or by the clash of contrasting concepts of ethnic identities. The main players in

in Potentials of disorder

is the suggestion that human beings acquire social existence intersubjectively and dialogically (Fraser and Honneth 2003 ; McQueen 2011 ). As Hegel himself famously declared in The Phenomenology of Spirit ( 1977 ), recognition entails the achievement of self-consciousness and affirmation of one's autonomy and freedom in relation to others – that is, the emergence of a subject ‘with particular

in Recognition and Global Politics