Krisis: Journal for Contemporary Philosophy, 3: Civil Disobedience (2012)

“Some of the most prominent theories of civil disobedience, e.g. those of Rawls and Habermas, highlight its primarily or even exclusively symbolic character. This, however, seems to reduce civil disobedience to a purely moral appeal. On a theoretical as well as on a practical level we are today faced with the question whether civil disobedience requires a moment of real confrontation for it to be politically effective. It seems that civil disobedience does in fact have an irreducible symbolic dimension, but that it cannot be reduced to this dimension, because without moments of real confrontation it would also lose its symbolic power and turn into a mere appeal to the conscience of the powers that be. The articles in this special section highlight various of the challenges and possibilities the theory and practice of civil disobedience is confronted with today, from the question whether Paraguayan campesinos have a right of necessity also to uncivil actions via the political potential of the apparently criminal behaviour of marginalized migrants and the effects of ‘hermeneutic invisibility’ on the public nature of civil disobedience to the effects rise of ‘art activism’ on the relation between the social and the artistic and the situatedness of the bodies of protesters in relation to changing police tactics.

In ‘The Misadventures of Critical Thinking’ Jacques Rancière explores the anti-emancipatory effect of an artistic and theoretical critique that specializes in unmasking how all attempts at critique are always already anticipated and incorporated by ‘the system’, suggesting that we should instead focus on what he calls ‘scenes of dissensus’. As Joost de Bloois argues in his comment on Rancière’s text, however, this analysis might not only underestimate the complexity of this unmasking critique, it also seems to run into some of the same problems it diagnoses.

In our interview with Wendy Brown we discuss the emancipatory potential as well as the theoretical and political limits of the notions of democracy and communism, the paranoid practice of walling with which states seem to compensate their waning sovereignty, the Occupy movement and the danger of Oedipalization, the varieties of secularism, and the responsibility of teaching.”

Published in Amsterdam, 2012
101 pages
via Jappe Groenendijk

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Fredric Jameson: The Geopolitical Aesthetic: Cinema and Space in the World System (1992)

Taking contemporary films from the United States, Russia, Taiwan, France, and the Philippines, The Geopolitical Aesthetic offers a reading of some of the most interesting films of the last decade and a general account of filmic representation in the postmodern world. Fredric Jameson poses some essential questions: How does representation function in contemporary film? How does contemporary cinema represent an ever more complex and international social reality? Jameson’s sophisticated and theoretically informed readings stress the ways in which disparate films—for example, Godard’s Passion, Pakula’s All the President’s Men, Yang’s The Terrorizer, Tahimik’s The Perfumed Nightmare, Tarkovsky’s Andrei Roublev—confront similar problems of representation. The solutions vary widely but the drive remains the same—the desire to find adequate allegories for our social existence.

The Geopolitical Aesthetic, a refinement and development of the arguments put forward in Jameson’s seminal work The Political Unconscious, is crucial reading for everyone interested in both film analysis and cultural studies.

Publisher Indiana University Press, 1992
Perspectives Series
ISBN 0253330939, 9780253330932
220 pages

publisher
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Roberto Esposito: The Third Person: Politics of Life and Philosophy of the Impersonal (2007/2012)

All discourses aimed at asserting the value of human life as such–whether philosophical, ethical, or political–assume the notion of personhood as their indispensable point of departure. This is all the more true today. In bioethics, for example, Catholic and secular thinkers may disagree on what constitutes a person and its genesis, but they certainly agree on its decisive importance: human life is considered to be untouchable only when based on personhood. In the legal sphere as well the enjoyment of subjective rights continues to be increasingly linked to the qualification of personhood, which appears to be the only one capable of bridging the gap between human being and citizen, right and life, and soul and body opened up at the very origins of Western civilization.

The radical and alarming thesis put forward in this book is that the notion of person is unable to bridge this gap because it is precisely what creates this breach. Its primary effect is to create a separation in both the human race and the individual between a rational, voluntary part endowed with particular value and another, purely biological part that is thrust by the first into the inferior dimension of the animal or the thing. In opposition to the performative power of the person, whose dual origins can be traced back to ancient Rome and Christianity, Esposito pursues his strikingly original and innovative philosophical inquiry by inviting reflection on the category of the impersonal: the third person, in removing itself from the exclusionary mechanism of the person, points toward the orginary unity of the living being.

First published in Italian as Terza Persona, Giulio Einaudi, 2007
Translated by Zakiya Hanafi
Publisher Polity, 2012
ISBN 0745643981, 9780745643984
200 pages

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