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New theoretical directions

Materiality has long been tied to the political projects of nationalism and capitalism. But how are we to rethink borders in this context? Is the border the limit where the capitalist nation-state, contested and re-created at its centre, becomes fixed? Or is it something else? Is the border something, or does it instead do things? This volume brings questions of materiality to bear specifically on the study of borders. These questions address specifically the shift from ontology to process in thinking about borders. The political materialities of borders does not presume the material aspect of borders but rather explores the ways in which any such materiality comes into being. Through ethnographic and philosophical explorations of the ontology of borders and its limitations from the perspective of materiality, this volume seeks to throw light on the interaction between the materiality of state borders and the non-material aspects of state-making. This enables a new understanding of borders as productive of the politics of materiality, on which both the state project rests, including its multifarious forms in the post-nation-state era.

Thinking the present

This book offers the first authoritative guide to assumptions about time in theories of contemporary world politics. It demonstrates how predominant theories of the international or global ‘present’ are affected by temporal assumptions, grounded in western political thought, which fundamentally shape what we can and cannot know about world politics today. In so doing, the book puts into question the ways in which social scientists and normative theorists diagnose ‘our’ post-Cold War times. The first part of the book traces the philosophical roots of assumptions about time in contemporary political and international theory. The second part examines contemporary theories of world politics, including liberal and realist International Relations theories and the work of Habermas, Hardt and Negri, Virilio and Agamben. In each case, it is argued, assumptions about political time ensure the identification of the particular temporality of western experience with the political temporality of the world as such and put the theorist in the unsustainable position of holding the key to the direction of world history. In the final chapter, the book draws on postcolonial and feminist thinking, and the philosophical accounts of political time in the work of Derrida and Deleuze, to develop a new ‘untimely’ way of thinking about time in world politics.

Open Access (free)
Brad Evans

battles, its pronouncements are never objective, self-evident or universally applied ( Evans, 2013 ). Arendt’s claim that violence can be justified but never legitimate must be reversed: violence is often legitimated in political arenas and juridical courts; but it can never be justified through an invocation of justice, except where the latter is limited to a reductive juridical paradigm. Justice is not law ( Derrida, 1992 ). Justice is the ability to live a life with dignity and free from lawful violence. Justice in this regard is not the end of power. It is an

Journal of Humanitarian Affairs
Who, we?
Catherine Kellogg

5302P Democracy MUP-PT/lb.qxd 1111 2 3 4 5111 6 7 8 9 10111 11 12 3111 4 5 6 7 8 9 20111 1 2 3 4 5 6 7 8 9 30111 1 2 3 4 5 6 7 8 9 40 1 42111 23/10/09 16:09 Page 179 8 The ends of democracy: who, we? Catherine Kellogg Jacques Derrida first delivered his essay ‘The ends of man’ (1982) at a colloquium in New York in October 1968 on the proposed theme of ‘Philosophy and anthropology’. This text, written in the shadow of an ‘American’ war on Vietnam, the uprisings in Paris, and general political unrest in the West, begins by meditating on what he calls

in Democracy in crisis
Some considerations
Mícheál Ó hAodha

). As a conclusion to this examination of Traveller alterity I wish to briefly discuss the philosophical possibilities that exist for a movement beyond the ‘politics of difference’ as it currently stands and the potential for a new theoretic dualism of Self/Other. Poststructuralist thinkers such as Jacques Derrida have been to the fore in this theoretical evolution and I discuss his notion of différance as a roadmap for future theoretical engagement with the concept of the ‘Other’. Postmodernism involves a radical critique of universal reason and truth. From the

in ‘Insubordinate Irish’
The difference of Deleuze and Derrida
Tuija Pulkkinen

4 Ontologies of borders: the difference of Deleuze and Derrida Tuija Pulkkinen This chapter is about the concept of border. I will not approach border as if I was going to conceptualize something that we already empirically know about, and nor will I concentrate solely on geographical and political borders. Instead, I will take a step back and consider border in an abstract sense: as a separation of one into two dissimilar entities. This means that I will take the study of border into the area of philosophy and, in particular, into problems of ontology and

in The political materialities of borders
Maja Zehfuss

Ferdinand de Saussure’s arguments in order to offer some thoughts on the role of naming in relation to the Kosovo conflict. Naming concerns the relationship of language and reality. Using Jacques Derrida’s thought, the second section argues that the idea of the existence of a reality, which constrains our actions, is itself a representation, which has political implications. The third section explores how

in Mapping European security after Kosovo
Abstract only
Kimberly Hutchings

particular Marxist versions of historicism, have been challenged by the following thinkers: Arendt, Benjamin, Derrida and Deleuze. The arguments of these thinkers differ, but they all involve rejecting an account of political time as driven by mechanical causation or teleological end. From these points of view, the idea of thinking about history either as the authoritative ground for action and judgement or as something that can be scientifically grasped and controlled is fundamentally mistaken. For all of these thinkers, the time of politics is associated with

in Time and world politics
Abstract only
Neal Curtis

their actions are represented as potentially dangerous. This can be understood in relation to what Jacques Derrida called ‘autoimmunity’, where a body’s own defence mechanism becomes the threat, or in another of his favoured concepts, the ‘pharmakon’, where something is both poison and cure. Although these moments of deconstruction are replete within superhero comics, the chapter will conclude with examples of how superhero comics also manage to re-establish the distinction, having previously problematised it. As was noted in Chapter 1, superhero comics are tied to

in Sovereignty and superheroes
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Saul Newman

continental philosophy itself has, in recent times, been marked by a general return to the question of ethics. Thinkers such as Derrida and Lyotard, for instance, turned later in their work to more explicit ethical concerns, the former through Levinas, and the latter through Aristotle and Kant. The seeming paradox here is that the postmodern condition, with which such thinkers have been generally associated, is seen to imply a breakdown of moral metanarratives and a decline of the idea of a universal moral position. Instead of Kant’s categorical imperative – in which ethics

in Unstable universalities