This work develops a new image of philosophy by mapping its field in terms of three conditions necessary for its actual existence: embodiment, signification, and ideality. This establishes an autonomous place for philosophy among religion, science, and art; moves beyond the impasses of postmodernisms; and provides a constructive basis for addressing new philosophical issues of the 21st century.
Without exception, everyone is called upon today to construct his/her patriotic identity as a response to the supreme imperative of our shared whiteness: ‘act as if the land were initially without owners’. For white Australia, this imperative is more primordial than the usual formulation of the call to patriotism: ‘be prepared to sacrifice yourself for your country’, since patriotic sacrifice presupposes that one already has a country to which one is devoted. The imperative of whiteness touches the depth of our ontology since it is from this that the white collective springs as the creator of the white Australian nation-state. White Australians perpetually enter the world in so far as we faithfully obey the imperative to act as if the land were initially without owners and it is through this imperative that we cover over the question, ‘where do you come from?’, posed to us by the defiant resistance of Indigenous sovereign being. White Australia is therefore unavoidably implicated in the perpetuation of the nation that must act ‘as if …’ or what we call the ‘hypothetical nation.
There is today a cross-disciplinary and cross-cultural recognition of the need to reconceptualize the complexities of the global reality. In this study the authors present the view that a rethinking of Hegel’s concept of Civil Society has the potential to meet this need.
At one and the same time the poet in me sinks and the rebel in me flies. The rebel encounters himself in the poet in whom the vision is drowned. The poet encounters himself in the rebel and becomes philosopher, the bearer of the vision of vision. Being this tension the ego falls in love with both. Fragments are the forgotten whispers of such falling.
Umbr(a) was one of the most important US theory journals of the 1990s and early 2000s, publishing work by some of the greatest philosophers, psychoanalysts and theorists of our era. In every regard, it was ahead of the curve – in content, design, and style – often introducing thinkers who have subsequently become globally influential. This anthology presents a selection of the very best of Umbr(a), including contributions from Joan Copjec, Sam Gillespie, Juliet Flower MacCannell, Charles Shepherdson, Russell Grigg, Alenka Zupancic, Slavoj Žižek,Mladen Dolar, Catherine Malabou, Tim Dean, Steven Miller, Dominiek Hoens, Petar Ramadanovic, Sigi Jöttkandt, Colette Soler, Jelica Sumic and A. Kiarina Kordela.
This book foregrounds the centrality of political conflicts in the radical philosophy of Alain Badiou. It is divided into two halves. The first undertakes a reading of Badiou’s wider oeuvre (beyond Being and Event) and demonstrates that his political theory derives from analyses of key revolutionary sequences such as the Paris Commune, October ‘17, May ‘68 and the Chinese Cultural Revolution. In the second half, the book applies this schema to a concrete ‘situation’: colonial and post-colonial Jamaica.
This book develops a toolkit for acute reading of our modern pace, not through withdrawal but rather through active engagement with a broad range of disciplines. The main characters in this drama comprise a cast of master readers: Hannah Arendt, Jean Starobinski, Harold Bloom, Angus Fletcher, Hans Blumenberg and John Ashbery, with secondary figures drawn from the readers and critics whom this central group suggests. We must develop a vocabulary of pacing, reflecting our modern distance from classical sources and the concomitant acceleration of the modern condition.