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
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.
My purpose in this book has been to show that Feenberg’s intervention constitutes an important and much needed development of Marxian and critical theory in relation to technology. I have also argued that his work is a vital counterweight to other, non-critical tendencies in contemporary philosophy and sociology of technology, especially constructivism, ANT and post-phenomenology. In concluding, I will summarise the sense in which his work constitutes an advance and then review some of the suggestions I have made, in an effort to contribute to the further
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
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
'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
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
, 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.
Social constructivist approaches drawing
Locating the monsters in the machine: an investigation of faith
Roda Madziva and Vivien Lowndes
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.
Ahmed, S. (2007). A phenomenology of whiteness. Feminist Theory, 8(2),
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.
State–society relations and conflict in post-socialist Transcaucasia
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