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Books > Reference & Interdisciplinary > Interdisciplinary studies > Cultural studies > Postmodernism
Critically and comprehensively examining the works of Habermas and
Foucault, two giants of 20th century continental philosophy, this
book illuminates the effects of scientific reason as it migrates
from its specialized institutions into society. It explores how
science permeates shared human consciousness, to produce effects
that ripple through the entire social body to restructure relations
between discourses, institutions, and power in ways which we are
barely conscious of. The book shows how science, through its
entwinement with power, politics, discourses, and practices,
presents certain social arrangements as natural and certain courses
of action as beyond question. By arguing for a non-reductive,
liberal scientific naturalism that sees science as one form of
rationality amongst others, it opens possibilities for thought and
action beyond scientific knowledge. The book analyses the work of
Foucault and Habermas in terms of their social, political, and
historical contexts. It examines science in relation to society,
power, and discourses and their shifting historical relations. But
rather than withdrawing from normative dimensions by merely
describing scientific practices within their contexts, McIntyre
explicitly opens the normative question of the good life and the
good society. He thus simultaneously raises the question of
philosophy and how philosophical critique is both directed towards
science and, at the same time, must accommodate it. Foucault and
Habermas emerge as linked by a commitment to the Enlightenment
tradition and its emancipatory telos which underlies their work.
The significant differences between the two thinkers are seen to
result from Foucault's radicalization of this tradition, a
radicalization which is, at the same time, implicit within the
Enlightenment project itself.
When it comes to the question of objectivity in current
philosophical debates, there is a growing prominence of two
opposite approaches: nominalism and realism. By absolutising
intersubjectivity, the nominalist approach is moving towards the
abandonment of the very notion of truth and objective reality. For
its part, the realist approach insists on the category of the
object-in-itself as irreducible to any kind of subjective
mediation. Despite their seeming mutual exclusiveness, both
approaches share a fundamental presupposition, namely, that of a
neat separation between the spheres of subjectivity and objectivity
as well as between fiction and truth. This collection offers a
rethinking of the relationship between objectivity and fiction
through engaging with a series of 'objective fictions', including
such topics as fetishes, semblances, lies, rumours, sophistry,
fantasies and conspiracy theories. It does so through engagement
with modern and contemporary philosophical traditions and
psychoanalytic theory, with all of these orientations being
irreducible to either nominalist or realist approaches.
This book explores how phenomenological ideas about embodiment,
perception, and lived experience are discussed within disability
studies, critical race theory, and queer studies. Building on these
disciplines, it offers readings of memoirs and novels that address
the consequences of stigmatization and the bodily dimensions of
social differences. The texts include Robert F. Murphy's The Body
Silent, Simi Linton's My Body Politic, Rod Michalko's The
Two-in-One: Walking with Smokie, Walking with Blindness, three
memoirs by Stephen Kuusisto, Vincent O. Carter's The Bern Book, as
well as two novels, Matthew Griffin's Hide and Armistead Maupin's
Maybe the Moon. All of the texts discussed in this book negotiate
the significance of bodily and perceptual habits, the influence of
language and culture on embodiment, the importance of relationality
and community, the severe effects of misrecognition, and the
possibilities of emancipation and social recognition. Hence, they
are read as pioneering contributions to the emerging field of
critical phenomenology.
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Deleuze - seine philosophischen Welten fur Einsteiger 1. Band
- Leibniz, Kant, Maimon, Proust, Tarde, Whitehead, Simondon, Francis Bacon, Foucault und Deleuze
(German, Paperback)
Michael Pflaum
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R1,321
Discovery Miles 13 210
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Ships in 10 - 15 working days
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Building on discussions originating in post-humanism, the
non-philosophy of Francois Laruelle, and the science of "species
being of humanity" stemming from Marx's critique of philosophy,
Katerina Kolozova proposes a radical consideration of capitalism's
economic exploitation of life. This book uses Francois Laruelle's
work to think through questions of "practical ethics" and bring the
abstract tools of Laruelle's non-philosophy into conversation with
other critical methods in the humanities. Kolozova centres the
question of the animal at the very heart of what it means for us as
human beings to think and act in the world, and the mistreatment of
animality that underpins the logic of capitalism.
Putting the New Materialist figure of diffraction to use in a set
of readings - in which cultural texts are materially read against
their contents and their themes, against their readers or against
other texts - this volume proposes a critical intervention into the
practice of reading itself. In this book, reading and reading
methodology are probed for their materiality and re-considered as
being inevitably suspended between, or diffracted with, both matter
and discourse. The history of literary and cultural reading,
including poststructuralism and critical theory, is revisited in a
new light and opened-up for a future in which the world and reading
are no longer regarded as conveniently separate spheres, but
recognized as deeply entangled and intertwined. Diffractive Reading
ultimately represents a new reading of reading itself: firstly by
critiquing the distanced perspective of critical paradigms such as
translation and intertextuality, in which texts encountered,
processed or otherwise subdued; secondly, showing how all literary
and cultural readings represent different 'agential cuts' in the
world-text-reader constellation, which is always both discursive
and material; and thirdly, the volume materializes, dynamizes and
politicizes the activity of reading by drawing attention to
reading's intervention in, and (co)creation of, the world in which
we live.
Monika Kaup pairs post-apocalyptic novels by Margaret Atwood, Jose
Saramago, Octavia Butler and Cormac McCarthy with new realist
theories from Bruno Latour, Humberto Maturana, Francisco Varela,
Markus Gabriel, Jean-Luc Marion and Alphonso Lingis. She shows
that, just as new realist theory can illuminate post-apocalyptic
literature, post-apocalyptic literature can illuminate new theories
of the real. Kaup showcases a context-based concept of the real.
She argues that new realisms of complex and embedded wholes,
actor-networks and ecologies - not the old realisms of isolated
parts and things - represent the most promising escape from the
impasses of constructivism and positivism.
This book explores the ethical dilemma clinicians may face when
disclosing a diagnosis of atypical sex. The moment of disclosure
reveals an epistemic incompatibility between scientific fact and
social meaning in relation to sex. Attempting to assess the
bio-psychosocial implications of this dilemma highlights a complex
historic antagonism between fact and meaning making satisfactory
resolution of this dilemma difficult. Drawing on David Hume, WVO
Quine and Michel Foucault the author presents an integrative model,
which views scientific fact and social meaning as codetermining
threads in one fabric of knowledge. From this epistemic
perspective, the ethical dilemma is understood as a tear in the
fabric signifying a rupturing of ontological integrity. To mend
this tear and resolve the ethical dilemma three metaphysical
perspectives are considered: essentialism, naturalism and
emergentism. The book's unique features include: an exploration of
the impact of diagnostic disclosure on people with atypical sex
(intersex); a synthesis of the epistemic perspectives of social and
natural science facilitating interdisciplinary collaboration; a
critical evaluation of three metaphysical perspectives on atypical
sex (intersex); the application of Hume's epistemological and moral
distinctions to contemporary biomedicine and bioethics. The book's
target audience includes academics, students and professionals
whose work intersects the natural and social sciences, and
individuals interested in the metaphysics, epistemology and
meta-ethics of sex.
Winner, French Voices Award for excellence in publication and
translation. When it comes to giving, philosophers love to be the
most generous. For them, every form of reciprocity is tainted by
commercial exchange. In recent decades, such thinkers as Derrida,
Levinas, Henry, Marion, Ricoeur, Lefort, and Descombes, have made
the gift central to their work, haunted by the requirement of
disinterestedness. As an anthropologist as well as a philosopher,
Henaff worries that philosophy has failed to distinguish among
various types of giving. The Philosophers' Gift returns to Mauss to
reexamine these thinkers through the anthropological tradition.
Reciprocity, rather than disinterestedness, he shows, is central to
ceremonial giving and alliance, whereby the social bond specific to
humans is proclaimed as a political bond. From the social fact of
gift practices, Henaff develops an original and profound theory of
symbolism, the social, and the relationship between self and other,
whether that other is an individual human being, the collective
other of community and institution, or the impersonal other of the
world.
Even as the 2008 economic crisis solidified the dominion of
neoliberal and financial capital to organize human societies much
to the detriment of the world's populations, important questions
remain. Among them, what forms of life are free and what forms are
perceived legally and economically as surplus? Which of them, human
and otherwise, are most expendable? Reified Life theorizes the
dangerous social implications of a future where human agency is
secondary to algorithmic processes, digital protocols, speculative
financial instruments, and nonhuman market-based technological
forces. Employing new readings of Deleuze, Guattari, Foucault,
Marx, Gramsci and others, J. Paul Narkunas contends that it is
premature to speak of a posthuman or inhuman future, or to employ
any sort of "ism," given how dynamic and contingent human practices
and their material figurations can be. Over several chapters he
diagnoses the rise of "market humans," the instrumentalization of
culture to decide the life worth living along utilitarian
categories, as well as the varied ways in which discourses of human
rights and humanitarianism actually throw members of the species-
refugees, for instance - outside the human order. To combat this,
Reified Life argues against posthumanist calls to abandon humanism,
proposing instead the category of the ahuman. Doing so offers us a
way to think alongside the human, and to argue for the value of
speculative fiction as a critical mechanism for envisioning
alternative futures and freedoms from the domineering forces of
speculative capital, whose own fictions have become our realities.
To that end, Narkunas provides a novel interpretation of the
post-anthropocentric turn in the humanities by linking the
diminished centrality of humanism to the waning dominion of
nation-states over their populations and the intensification of
financial capitalism, which reconfigures politics along economic
categories of risk management.
The final major work by one of the most influential thinkers of the
twentieth century Foucault's History of Sexuality changed the way
we think about power, selfhood and sexuality forever. Arguing that
sexuality is profoundly shaped by the power structures applied to
it, the series is one of his most important and far-reaching works.
In this fourth and final volume, Foucault turns his attention to
early Christianity, exploring how ancient ideas of pleasure were
modified into the Christian notion of the 'flesh' - a
transformation that would define the Western experience of
sexuality and subjectivity. Completed at Foucault's death, the
manuscript of this volume was locked away in a bank vault for three
decades. Now for the first time, the work is available to
English-language readers as the author originally conceived it.
In drawing upon the work of Jacques Derrida, Edmund Husserl and
Martin Heidegger and aligning it with a new trend in
interdisciplinary phenomenology, Ian Andrews provides a unique look
at the role of chance in art and its philosophical implications.
His account of how the composer John Cage and other avant-garde
creatives such as Marcel Duchamp, Tristan Tzara, Sol LeWitt and Ed
Ruscha used chance in their work to question the structures of
experience and prompt a new engagement with these phenomena makes a
truly important contribution to Continental philosophy. Chance,
Phenomenology and Aesthetics will appeal to scholars and advanced
students in the disciplines of phenomenology, deconstruction and
hermeneutics, as well as being compelling reading for anyone
interested in pursuing sound studies, art theory and art history
through an interdisciplinary post-phenomenological lens.
What are we to make of Jacques Derrida's famous claim that "every
other is every other," if the other could also be an object, a
stone or an elementary particle? Derrida's philosophy is relevant
not just for human ethical language and animality, but to profound
developments in the physical and natural sciences, as well as
ecology. Derrida After the End of Writing argues for the importance
of reading Derrida's later work from a new materialist perspective.
In conversation with Heidegger, Lacan, and Deleuze, and critically
engaging newer philosophies of speculative realism and
object-oriented ontology, Crockett claims that Derrida was never a
linguistic idealist. Furthermore, something changes in his later
philosophy something that cannot be simply described as a "turn."
In Catherine Malabou's terms, there is a shift from a motor scheme
of writing to a motor scheme of plasticity. Crockett explores some
of the implications of interpreting Derrida through the new
materialist lens of technicity or plasticity, attending to the
significance of ethics, religion, and politics in his later work.
By reading Derrida from a new materialist perspective, Crockett
provides fresh readings of his ideas of sovereignty, religion,
responsibility, and mourning. These new readings produce fruitful
engagements with the thinkers who have followed Derrida, including
Malabou, Timothy Morton, John D. Caputo, and Karen Barad. Here is a
new reading of Derrida that moves beyond conventional
understandings of poststructuralism and deconstruction, a reading
that is responsive to and critical of some of the crucial
developments shaping the humanities today.
The volume is inspired by Gilles Deleuze's philosophical project,
which builds on the critique of European Humanism and opens up
inspiring new perspectives for the renewal of the field. The book
gathers leading scholars in the field of Deleuze, while also
bringing together scholars from Europe and North America (the
West), as well from Asia (the East), in order to create a lively
academic debate, and contribute to the growth and expansion of the
field. it provides both critical and creative insights into some
key issues in contemporary social and political thought. More
specifically, the volume hopes to start a critical evaluation of
the reception and creative adaptation of Deleuze and of other
Continental philosophers in the Austral-Asian region, with special
focus on China.
Foucault lived in Tunisia for two years and travelled to Japan and
Iran more than once. Yet throughout his critical scholarship, he
insisted that the cultures of the "Orient" constitute the "limit"
of Western rationality. Using archival research supplemented by
interviews with key scholars in Tunisia, Japan and France, this
book examines the philosophical sources, evolution as well as
contradictions of Foucault's experience with non-Western cultures.
Beyond tracing Foucault's journey into the world of otherness, the
book reveals the personal, political as well as methodological
effects of a radical conception of cultural difference that
extolled the local over the cosmopolitan.
Does the poststructuralist decentring of the foundational subject
permit a coherent account of agency? Gavin Rae shows that the
problematic status of agency caused by the poststructuralist
decentring of the subject is a prime concern for poststructuralist
thinkers. First, Rae shows how this plays out in the thinking of
Deleuze, Derrida and Foucault. He then demonstrates that it is with
those poststructuralists associated with and influenced by Lacanian
psychoanalysis that this issue most clearly comes to the fore. He
goes on to reveal that the conceptual schema of Cornelius
Castoriadis best explains how the founded subject is capable of
agency.
In recent years, the terms "ethics," "politics," "performativity,"
and "experience" have proliferated throughout the discourse of the
humanities. However, it is rarely noted that their contemporary
understanding has been shaped by the works of Jacques Derrida, who
has employed all these concepts since the mid-1960s. The aim of
this book is to present the lesser discussed topics of Derrida's
thought - not only as the creator of a specific mode of
interpretation called "deconstruction" but also as an initiator of
recent ethical and political reflection, a pioneer of performatics,
and a precursor of current research on experience. At the same
time, the book provides a panorama of the most important changes in
the humanities of the last thirty years, and in particular - the
ethical, performative, and empirical turns.
This book uses Deleuze's work to understand the politics of
masculinity today. It analyses masculinity in terms of what it
does, how it operates and what its affects are. Taking a pragmatic
approach, Hickey-Moody shapes chapters around key Deleuzian
concepts that have proved generative in masculinity studies and
then presents case studies of popular subjects and offers overviews
of disciplines that have applied Deleuze's work to the study of
men's lives. This book shows how the concepts of affect and
assemblage have contributed to, and transformed, the work
undertaken by the foundational concept of performativity in gender
studies. Examining the work of Deleuze and Guattari on the
psychoanalytic boy, as exemplified by their writing on Little Hans,
Hickey-Moody reconsiders the politics of their approach to
psychoanalytic models of young masculinity. In this context, the
author examines contemporary lived performances of young
masculinity, drawing on her own fieldwork. The field of disability
and masculinity studies has taken up the work of Deleuze and
Guattari in a nearly unprecedented fashion. Accordingly, the book
also explores the gendered nature of disability, and canvases some
of the substantive scholarly contributions that have been made to
this interdisciplinary space, before introducing case studies of
the work of North American photographer Michael Stokes and the
popular Hollywood film Me Before You. The book provocatively
concludes by challenging scholars to take up Deleuze's thought to
re-shape gendered economies of knowledge and matter that support
and contribute to systems of patriarchal domination mediated
through environmental exploitation.
This edited volume brings together leading international
researchers from across the social sciences to examine the
theoretical premises, methodological options and critical
potentials of the Essex School of discourse analysis, founded on
the work of Ernesto Laclau and Chantal Mouffe. In doing so, it
presents a clear picture of a poststructuralist and
post-foundational research program to postdisciplinary discourse
research. Divided into three parts, it begins by elaborating the
ontological, theoretical and methodological foundations of the
Essex School's approach to discourse analysis. The second part
provides empirical case studies showing how the Essex School
research program informs and instructs empirical discourse
research. In the concluding third part authors explain how and with
what possible consequences this strand of discourse research
contributes to social practices of critique. It offers a crucial
contribution to the further methodologization and
operationalization of the Essex School's approach so as to make it
a viable alternative to discourse-analytical approaches that take
dominant positions in today's 'field of discourse studies'. The
book's transdisciplinary focus will attract readers who use
discourse analysis in all areas of the social sciences and
humanities, particularly applied linguistics, cultural
anthropology, sociology, philosophy and history.
This important new book argues that Jacques Derrida's work can be
treated as the basis for a distinctive historiography. The
possibility of seeing Derrida not as a philosopher of language but
as a philosopher of history has become more apparent with the
recent publication of Derrida's 1964-1965 seminar Heidegger: The
Question of Being and History. We now know that the problem of
history was at the heart of Derrida's writing in the mid-1960s,
prior to the publication of his best-known work, Of Grammatology
(1967). Arguing that Derrida's scholarship in the 1960s and early
1970s on historicism, historicity and the problem of history can be
treated as the basis for a philosophy of history, Sean Gaston
focuses on Derrida's work from the mid-1970s to the mid-1990s and
his relentless questioning of context, memory and narrative as the
delineation of a deconstructive historiography. The book raises a
challenge for historians to think about both deconstruction and
historiography, arguing that contemporary philosophy can provide a
basis for thinking about history in the name of a deconstructive
historiography that is not incompatible with rigorous historical
scholarship.
Life on earth is currently approaching what has been called the
sixth mass extinction, also known as the Holocene or anthropocene
extinction. Unlike the previous five, this extinction is due to the
destructive practices of a single species, our own. Up to 50% of
plant and animal species face extinction by the year 2100, as well
as 90% of the world's languages. Biocultural diversity is a recent
appellation for thinking together the earth's biological, cultural
and linguistic diversity, the related causes of their extinctions
and the related steps that need to be taken to ensure their
sustainability. This book turns to the work of Jacques Derrida to
propose a notion of 'general ecology' as a way to respond to this
loss, to think the ethics, ontology and epistemology at stake in
biocultural sustainability and the life and death we differentially
share on earth with its others. It articulates an appreciation of
the ecological and biocultural stakes of deconstruction and
provokes new ways of thinking about a more just sharing of the
earth.
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