|
Showing 1 - 4 of
4 matches in All Departments
Do we need to be a "people," populus, in order to embrace democracy
and live together in peace? If so, what is a populus? Is it by
definition a nation? What exactly do we mean by nationality? In
this book, Davide Tarizzo takes up the problem of modern
democratic, liberal peoples-how to define them, how to explain
their invariance over time, and how to differentiate one people
from another. Specifically, Tarizzo proposes that Jacques Lacan's
theory of the subject enables us to clearly distinguish between the
notion of personal identity and the notion of subjectivity, and
that this very distinction is critical to understanding the nature
of nations whose sense of nationhood does not rest on any
self-evident identity or pre-existent cultural or ethnic
homogeneity between individuals. Developing an argument about the
birth and rise of modern peoples that draws on the American
Declaration of Independence of 1776 and the French Declaration of
the Rights of Man and the Citizen of 1789 as examples, Tarizzo
introduces the concept of "political grammar"-a phrase that denotes
the conditions of political subjectification that enable the
enunciation of an emergent "we." Democracy, Tarizzo argues,
flourishes when the opening between subjectivity and identity is
maintained. And in fact, as he compellingly demonstrates, depending
on the political grammar at work, democracy can be productively
perceived as a process of never-ending recovery from a lack of
clear national identity.
Do we need to be a "people," populus, in order to embrace democracy
and live together in peace? If so, what is a populus? Is it by
definition a nation? What exactly do we mean by nationality? In
this book, Davide Tarizzo takes up the problem of modern
democratic, liberal peoples-how to define them, how to explain
their invariance over time, and how to differentiate one people
from another. Specifically, Tarizzo proposes that Jacques Lacan's
theory of the subject enables us to clearly distinguish between the
notion of personal identity and the notion of subjectivity, and
that this very distinction is critical to understanding the nature
of nations whose sense of nationhood does not rest on any
self-evident identity or pre-existent cultural or ethnic
homogeneity between individuals. Developing an argument about the
birth and rise of modern peoples that draws on the American
Declaration of Independence of 1776 and the French Declaration of
the Rights of Man and the Citizen of 1789 as examples, Tarizzo
introduces the concept of "political grammar"-a phrase that denotes
the conditions of political subjectification that enable the
enunciation of an emergent "we." Democracy, Tarizzo argues,
flourishes when the opening between subjectivity and identity is
maintained. And in fact, as he compellingly demonstrates, depending
on the political grammar at work, democracy can be productively
perceived as a process of never-ending recovery from a lack of
clear national identity.
The word "biology" was first used to describe the scientific study
of life in 1802, and as Davide Tarizzo demonstrates in his
reconstruction of the genealogy of the concept of life, our
understanding of what being alive means is an equally recent
invention. Focusing on the histories of philosophy, science, and
biopolitics, he contends that biological life is a metaphysical
concept, not a scientific one, and that this notion has gradually
permeated both European and Anglophone traditions of thought over
the past two centuries. Building on the work undertaken by Foucault
in the 1960s and '70s, Tarizzo analyzes the slow transformation of
eighteenth-century naturalism into a nineteenth-century science of
life, exploring the philosophical landscape that engendered biology
and precipitated the work of such foundational figures as Georges
Cuvier and Charles Darwin. Tarizzo tracks three interrelated
themes: first, that the metaphysics of biological life is an
extension of the Kantian concept of human will in the field of
philosophy; second, that biology and philosophy share the same
metaphysical assumptions about life originally advanced by F. W. J.
Schelling and adopted by Darwin and his intellectual heirs; and
third, that modern biopolitics is dependent on this particularly
totalizing view of biological life. Circumventing tired debates
about the validity of science and the truth of Darwinian evolution,
this book instead envisions and promotes a profound paradigm shift
in philosophical and scientific concepts of biological life.
The word "biology" was first used to describe the scientific study
of life in 1802, and as Davide Tarizzo demonstrates in his
reconstruction of the genealogy of the concept of life, our
understanding of what being alive means is an equally recent
invention. Focusing on the histories of philosophy, science, and
biopolitics, he contends that biological life is a metaphysical
concept, not a scientific one, and that this notion has gradually
permeated both European and Anglophone traditions of thought over
the past two centuries. Building on the work undertaken by Foucault
in the 1960s and '70s, Tarizzo analyzes the slow transformation of
eighteenth-century naturalism into a nineteenth-century science of
life, exploring the philosophical landscape that engendered biology
and precipitated the work of such foundational figures as Georges
Cuvier and Charles Darwin. Tarizzo tracks three interrelated
themes: first, that the metaphysics of biological life is an
extension of the Kantian concept of human will in the field of
philosophy; second, that biology and philosophy share the same
metaphysical assumptions about life originally advanced by F. W. J.
Schelling and adopted by Darwin and his intellectual heirs; and
third, that modern biopolitics is dependent on this particularly
totalizing view of biological life. Circumventing tired debates
about the validity of science and the truth of Darwinian evolution,
this book instead envisions and promotes a profound paradigm shift
in philosophical and scientific concepts of biological life.
|
|