. Praxis is goal-oriented transformative political action: in various schools of thought in the Marxian tradition, it is action directed to achieve the emancipation of the proletariat. The hermeneutic aspect of revolutionary praxis is manifest in the
Ghosting a History without Shadows
Duane H. Davis
Recently several critics of mainstream political thought have advocated a realist understanding of politics, particularly in opposition to John Rawls’ political liberalism. Mainstream normative political thought is depicted by these critics as
Sartre’s Article on Kafka and the Fantastic
Sartre’s Early Literary Criticism as Political Writing It is perhaps because of the political nature and animated style of What Is Literature – the full-fledged monograph in which Jean-Paul Sartre, in 1947, set out to launch the concept of a
‘age of terror’, that is, at a time of growing violent political and religious extremism. 1 As part of the current UK Conservative government’s ongoing efforts to maintain the prosperity and security of hard-working ordinary people in the face of
On Tormey, Krastev and Rosanvallon
Internationally, the wave of protests that came in the wake of the what has been called the 2008 economic crisis have rightly been seen as a suggestive of dramatic challenges to how politics operates. In this paper I look at two very different studies of these
A New Perspective on C. K. J. Bunsen (1791–1860)
capacity to antagonize influential secular authorities. The political environment in which Bunsen worked and more critical perceptions of the man, at the time and after his death, affected his legacy. He provides a pertinent case study at the very point
Female Political Leaders in France and Norway
Anne Krogstad and Aagoth Storvik
This article explores images of high-level female politicians in France and Norway from 1980 to 2010, examining the ways in which they present themselves to the media and their subsequent reception by journalists. Women in French politics experience difficulties living up to a masculine heroic leadership ideal historically marked by drama, conquest, and seductiveness. In contrast, Norwegian female politicians have challenged the traditional leadership ethos of conspicuous modesty and low-key presentation. We argue that images of French and Norwegian politicians in the media are not only national constructions; they are also gendered. Seven images of women in politics are discussed: (1) men in skirts and ladies of stone, (2) seductresses, (3) different types of mothers, (4) heroines of the past, (5) women in red, (6) glamorous women, and (7) women using ironic femininity. The last three images-color, glamour, and irony-are identified as new strategies female politicians use to accentuate their positions of power with signs of female sensuality. It is thus possible for female politicians to show signs of feminine sensuality and still avoid negative gender stereotyping.
Ethically attuned readings of King Lear typically study, among other issues, Lear’s ethical revolution. More specifically, Shakespeare critics who have engaged with Levinasian treatments of this play often do not present a clear-cut account of Lear’s status with regard to the authentic encounter with the destitute yet commanding face of the Other, and the ineluctably intervening third party. Trying to unravel these complexities, I examine one of the possible reasons why ethical readers of King Lear equivocate when they study Lear and his ethical apotheosis. I will discuss Lear’s subjectivity and trace its gradual transition to a more heightened ethical awareness, but refuse to envision him as a perfect ethical character. Lear does improve significantly with regard to his relationship with the Other, but while he appears to temporarily touch a Levinasian standpoint, his subjectivity undergoes an apotheosis, eventuating in a deontological (perhaps pre-ontological) status which cannot reconcile itself with the presence of ‘the third party’. This, as I will discuss, is his ethical-political flaw which blocks a final recourse towards a probable reconciliation of the Other and the Third. Lear’s ethical awakening, I suggest, fails to reconcile with and restore justice.
Sartrean Ethics in History, 1938–1948 – From Kantian Universalism to Derision
Translator : Ârash Aminian Tabrizi
political dimensions were as one. It was a propitious situation for the heroism of freedom, a situation which sets up the tone of the Essai d’ontologie phénoménologique and is expressed best by a formulation found in a post-war article: ‘Jamais nous n
Fanon, Rancière and the Struggle Toward Decolonisation on the Aesthetic Front
This article engages with Frantz Fanon’s writings on different responses by artists among colonised peoples to the fact of their colonisation. Fanon develops a dialectical account in which an initial stage of assimilation of Western techniques and paradigms is followed by a phase of immersion in African artistic traditions. These two phases then function as prelude to a third, combative stage which is presented as the most efficacious and authentic way for artists to play their part in decolonisation. The article problematises the temporal logic and implicit hierarchies of Fanon’s account. It does so by using Jacques Rancière’s redemptive reading of early working class mobilisations in 1830s and 1840s France, prior to the advent of Marxian proletarian politics, as a counterpoint. The article here finds a different, more affirmative, nondialectical and non-historicist way of evaluating the liberatory potential of artistic practices by the colonised prior to combative decolonisation.