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This timely volume brings together a diverse group of expert
authors in order to investigate the question of phenomenology's
relation to the political. These authors take up a variety of
themes and movements in contemporary political philosophy. Some of
them put phenomenology in dialogue with feminism or philosophies of
race, others with Marxism and psychoanalysis, while others look at
phenomenology's historical relation to politics. The book shows the
ways in which phenomenology is either itself a form of political
philosophy, or a useful method for thinking the political. It also
explores the ways in which phenomenology falls short in the realm
of the political. Ultimately, this collection serves as a starting
point for a groundbreaking dialogue in the field about the nature
of the relationship between phenomenology and the political. It is
a must-read for anyone who is interested in phenomenology or
contemporary social and political philosophy.
In his preface to Deleuze and Guattari's Anti-Oedipus, Michel
Foucault notes that in the late sixties, there is a turn away from
Freud and a movement toward what he calls an "experience and
technology of desire that is no longer Freudian". Foucault,
Deleuze, and Guattari were interested in, and engaged with this
shift and their collective work in these areas spawned a larger
post-Freudian literature. This book gathers contributions from
international scholars with the aim of exploring the social,
political, and philosophical dimension of Deleuze and Guattari's,
and Foucault's critical encounters with psychoanalytic thought:
Their possible connections, their divergences, the fields of
reflection that these encounters open, and the problems and debates
that led Foucault and Deleuze and Guattari to engage with
psychoanalysis in the ways that they did. In doing so, the main
goal of the book is not to engage in a critique of the discipline
of Psychoanalysis as such, but to investigate how Foucault's and
Deleuze's critique of Psychoanalysis gives rise to a political
reflection that draws on some of Psychoanalysis key notions. Among
these, the concept of Desire is central as it allows us to grasp
the different ways in which Foucault and Deleuze politically engage
with Psychoanalysis: for Deleuze, Desire is the element through
which Revolution becomes possible, whereas for Foucault Desire is a
cornerstone of the modern mechanisms of subjection. Drawing both on
new material like Confessions of the Flesh, the 4th volume of
Foucault's History of Sexuality and on Foucault and Deleuze main
work, the book covers a variety of topics including the contrast
between Foucault's and Deleuze political understanding of desire
and pleasure; the genealogy of desire as a way to investigate the
historical shaping of psychoanalysis; the relationship between
psychoanalysis and the normalizing mechanisms of power (e.g.
biopolitics and disciplinary regimes); the ways in which
psychoanalysis and neoliberalism come together in particular
moments, the status and role of desire in revolt, resistance, and
transformation; Foucault and Deleuze's different approaches to the
unconscious; the role of desire in the formation of identity;
etc.,. In the 50th anniversary of Deleuze and Guattari's
Anti-Oedipus, one of the major references that inspires the many
chapters in this book, we aim to pay homage to these two important
figures of contemporary thought by enriching and opening new lines
of thought and problematization of the political reflection on
Desire that Foucault and Deleuze developed.
Alain Badiou and Slavoj Zizek have become two of the dominant
voices in contemporary philosophy and critical theory. In this
book, Geoff Pfeifer offers an in-depth look at their respective
views. Using Louis Althusser's materialism as a starting
point-which, as Pfeifer shows, was built partially as a response to
the Marxism of the Parti Communiste Francais and partially in
dialogue with other philosophical movements and intellectual
currents of its times-the book looks at the differing ways in which
both Badiou's and Zizek's work attempt to respond to issues that
arise within the Althusserian edifice. Pfeifer argues here that,
ultimately, Zizek's materialism succeeds in responding to these
issues in ways that Badiou's does not. In building this argument,
Pfeifer engages not only with the work of Althusser, Badiou, and
Zizek and their intellectual backgrounds, but also with much of the
contemporary scholarship surrounding these thinkers. As such,
Pfeifer's book is an important addition to the ongoing debates
within contemporary critical theory.
This timely volume brings together a diverse group of expert
authors in order to investigate the question of phenomenology's
relation to the political. These authors take up a variety of
themes and movements in contemporary political philosophy. Some of
them put phenomenology in dialogue with feminism or philosophies of
race, others with Marxism and psychoanalysis, while others look at
phenomenology's historical relation to politics. The book shows the
ways in which phenomenology is either itself a form of political
philosophy, or a useful method for thinking the political. It also
explores the ways in which phenomenology falls short in the realm
of the political. Ultimately, this collection serves as a starting
point for a groundbreaking dialogue in the field about the nature
of the relationship between phenomenology and the political. It is
a must-read for anyone who is interested in phenomenology or
contemporary social and political philosophy.
Alain Badiou and Slavoj Zizek have become two of the dominant
voices in contemporary philosophy and critical theory. In this
book, Geoff Pfeifer offers an in-depth look at their respective
views. Using Louis Althusser's materialism as a starting
point-which, as Pfeifer shows, was built partially as a response to
the Marxism of the Parti Communiste Francais and partially in
dialogue with other philosophical movements and intellectual
currents of its times-the book looks at the differing ways in which
both Badiou's and Zizek's work attempt to respond to issues that
arise within the Althusserian edifice. Pfeifer argues here that,
ultimately, Zizek's materialism succeeds in responding to these
issues in ways that Badiou's does not. In building this argument,
Pfeifer engages not only with the work of Althusser, Badiou, and
Zizek and their intellectual backgrounds, but also with much of the
contemporary scholarship surrounding these thinkers. As such,
Pfeifer's book is an important addition to the ongoing debates
within contemporary critical theory.
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