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Sal Renshaw

9780719069604_4_004.qxd 07/01/2009 05:04PM Page 133 CHAPTER 4 Graceful subjectivities I insist on the value of movement. One never has grace, it is always given. Grace is life itself. In other words, it is an incessant need, but even if it is given, like life itself, this does not mean that it will be received. To have received grace does not mean to have it, once and for all. Adam and Eve were the only people who ‘had’ it but without knowing. And they were in Paradise at the time when there was no having. We mortals have the chance, the luck of being on

in The subject of love
Critical theory and the affective turn
Simon Mussell

poststructuralism of Gilles Deleuze and Félix Guattari; the queer theory of Eve Kosofsky Sedgwick; the literary and cultural criticism of Lauren Berlant; the affect theory of Brian Massumi; the deconstructionism of Jacques Derrida; the theories of the postmodern of Jean-​François Lyotard and Fredric Jameson; the cosmopolitanism of Seyla Benhabib; the cyborg feminism of Donna Haraway; the post-​secular rationalism of Jürgen Habermas; the socialist-​ humanism of Zygmunt Bauman; and the ubiquitous Lacanian-​ Hegelianism of Slavoj Žižek, to name just some of the most prominent

in Critical theory and feeling
Peter J. Verovšek

the past, they were able to keep the project going through hard times by prioritising its political-normative goals over short-term economic considerations. The loss of the founding generation of a political community is always a difficult time, as the comparison to the United States makes clear. On the eve of the American Civil War (1861–65) future President Abraham Lincoln reflected on the effects of the passing of ‘a once hardy, brave, and patriotic, but now lamented and departed, race of ancestors.’ The dangers posed to political institutions following the

in Memory and the future of Europe
Abstract only
For the love of God
Sal Renshaw

maternal or sacred, about which I will say more later in this chapter, and, to name only example from Hélène Cixous’ work, her perennial return to the trope of Eve, all signal a shared concern with the relationship between 58 A significant debate within feminist theological discourse concerns the referential nature of religious language, and, thus, the issue of ontology. While Ruether’s statement appears to presume a certain ontology of the divine, her work is situated firmly within a tradition that rejects the Enlightenment ideal of correspondence between language and

in The subject of love
Mark Olssen

democratic ethics’ ( 2013 : 24). In this sense, the links between critique and democratic ethos may appear tenuous. This is especially significant today in that democratic institutions depend for their maintenance as well as their vitality and relevance on the cultural habits of their citizens. As Myers argues: ‘[r]evived interest in ethics among postfoundational thinkers reflects a desire to consider connections between character and democratic activity, while remaining cautious about the imposition of uniform ways of being’ ( 2013 : 23). Myers claims that to see

in Constructing Foucault’s ethics
Philip Nanton

them and how to set up home on the island. He lists furniture, linen, types of candle and cloth, and other goods to bring to the island. He offers tips on how to survive the Atlantic crossing and who is untrustworthy in the local building trades. He includes such a list, he claims, because he ‘met with such discordant information when on the eve of quitting Europe’ and so decided to ‘warn such of my

in Frontiers of the Caribbean
Sal Renshaw

that there is an ‘accident’ and we fall from what she thinks of as a first, primordial or virgin innocence, into knowledge, that we are part of what she calls the ‘afterward’ of the Book that began to be written in the Fall (1992: 57–8). No longer ‘innocent innocents’ (1992: 57), we have a different relation to innocence and to knowledge than did Adam and Eve. Innocence cannot be a matter of nonknowledge, for, as she says, it is a ‘nonsymbolic, nonintellectual’ knowledge that is lost in the Fall. For humans who ‘speak and are spoken’ (1992: 57), the symbolic is an

in The subject of love
Open Access (free)
Antinomies and enticements
Saurabh Dube

Chilean State, 1906–2001 ( Durham, NC : Duke University Press , 2005 ); Steve Stern , Remembering Pinochet’s Chile: On the Eve of London 1998 ( Durham, NC : Duke University Press , 2006 ); Steve Stern , Battling for Hearts and Minds: Memory Struggles in Pinochet’s Chile, 1973–1988 ( Durham, NC : Duke University

in Subjects of modernity
Abstract only
Darrow Schecter

national states enjoyed sovereign autonomy in the period from the end of feudalism until 1945, after which they progressively ceded more and more of their sovereignty, until it was more or less absorbed by neoliberal, global forces after 1989. Some scholars believe that it is more accurate to 28 Critical theory and sociological theory say that since the time of the earliest experiments in constitutionalism in medi­ eval Europe, the preconditions of political sovereignty have been transnational and social rather than national and political (a tautology). See Chris

in Critical theory and sociological theory
Looming constitutional conflicts between the de-centralist logic of functional diff erentiation and the bio-political steering of austerity and global governance
Darrow Schecter

Ecology:  New Environmental Foundations (London: Routledge, 2012), especially ­chapters 1, 2, and 5. 42 The present book pursues this objective and as such further elaborates attempts to sketch the path of research first outlined in Schecter, Critique of Instrumental Reason and Critical Theory in the Twenty-​First Century. 43 Luc Boltanski and Eve Chiapello make this clear in Le nouvel esprit du capitalisme (Paris: Gallimard, 1999), available in English as The New Spirit of Capitalism, trans. Gregory Elliott (London: Verso, 2005). Also see Pierre Dardot and

in Critical theory and sociological theory