As an attempt to formulate epistemological boundaries (“que peut-on savoir d'un homme, aujourd'hui?”), for which Gustave Flaubert becomes a test-case, L'Idiot de la famille (1971-1972) can be seen simultaneously as the exemplification of a method and as a re-assertion and further development of Sartre's theory of subjectivity. This article proposes to approach the issue of Sartre's notion of human subjectivity in L'Idiot from the particular angle of the idea of “destiny.” It will be argued that the term “destin” provides a focal point for multiple visions of subjectivity as it contains at least three layers of meaning: firstly, Sartre's representation of Flaubert's idea of his life as predetermined destiny; secondly, Sartre's analysis of destiny as a situation created by others; and finally, an understanding of destiny which is close to the notion of the project. It will be argued that precisely the mutual interdependence of these terms is an expression of Sartre's conception of alienation and the possibility of freedom.
Beauvoir, Sartre and Levinas on the Ageing Body
Kathleen Lennon and Anthony Wilde
Alienation and Dehumanisation In her writings on old age, Simone de Beauvoir presents us with a problematic relation to our ageing bodies. For her, this relation is one of alienation. We experience our body as something other than ourselves
Jhumpa Lahiri’s In Other Words
Mohammad Shafiqul Islam
language, the book reveals her alienation from Bengali, from English, and her search for a new identity. Melissa Ragsdale observes: ‘A love letter to language, Lahiri delivers a stunning memoir about learning Italian … The journey of a writer seeking a new
On Spectators, Spectacles and Public Protests
Anthony Lawrence A. Borja
Politics usually takes the form of brawls ranging from the verbal and civilised, to the physical and savage, if not deadly encounters. These public engagements are political spectacles projecting narratives that are attractive to people who share the sentiments made public in these spectacles, and a following of spectators that, in sustaining their spectatorship, keeps the spectacle in its status. I note that spectators are attached and concerned with the narratives (i.e.from the causes and actors involved to the eventual results) behind and projected by such spectacles, and that this attachment in turn defines and sustains their spectatorship. Political alienation is a condition shared by both the apathetic and spectators. However the case of spectators is more complex and merits closer analysis in order to attain an encompassing understanding of political alienation. In this article, I will argue and illustrate that political alienation must be understood as a sustainable process constituted and driven by sustained spectatorship (i.e.sustained relationship between spectators and a political spectacle) made possible by a habitus of disempowerment in everyday life.
Sketch of a Materialist Ethics
Translator : Marieke Mueller and Kate Kirkpatrick
specific historical horizon. The aim of the Sartrean variant of critique is thus emancipation, as it seeks to grasp the socio-historical foundations of alienation within a given society. To this end it is necessary to define more closely the usage and the
A Sartrean Analysis of Filmic Violence
the oppositions which pit all men against each other and have provoked it. It is enough to see how much oppression, alienation and misery the act of a drunken father who beats a child gathers within itself, in order to understand that all the social
Spatial and Social Alienation in the Documentary Film El tren blanco
Mixing transportation studies, film analysis, and urban geography, this article looks at El tren blanco (The white train), a documentary film from 2003 by directors Nahuel García, Sheila Pérez Giménez, and Ramiro García. In light of work by train theorist Wolfgang Schivelbusch and urban geographer Henri Lefebvre, the documentary's interviews with cartoneros—cardboard workers who ride daily into central Buenos Aires to pick up recyclable goods—speak to the alienation and spatialization of class that characterize the contemporary urban experience. Following an urban cultural studies approach, attention is balanced between the social context of Buenos Aires itself and the film as an item of aesthetic value. In the end, it is important to pay attention both to the train car as a space in itself and to the historical and contemporary positioning of the train in larger-scale urban shifts.
The Israeli Case
David Nachmias, Maoz Rosenthal, and Hani Zubida
While national government elections are perceived as first order institutions that result in relatively high turnout rates, local elections are viewed as second-order institutions and are usually characterized by low turnout rates. We claim that this behavior is conditioned by the stakes that voters associate with elections as well as the voters' relative position in the socio-ethnic stratification structure. In this article we show that such conditions may yield an inversion in voters' perspectives. In other words, voters who are alienated from national government institutions and who are effectively mobilized by leaders of their socio-ethnic groups, which have high stakes in second-order institutions, tend to invert their preference with regard to the significance of elections. In such instances, national elections become second-order elections, and local elections become first-order elections. We use ballot-box level data from two national and two local elections in Israel to test this theory.
What is counter-finality? Who, or what, is the agent of counter-finality? In the Critique of Dialectical Reason, Sartre employs a complicated and multivalent notion of counter-finality, the reversal of the finality intended by an agent in different contexts and at different levels of complexity. Sartre's concept of counter-finality is read here as an attempt to rethink and broaden the traditional Marxist notion of commodity fetishism as a tragic dialectic of human history whose final act has yet to play out. The article analyses and explicates Sartre's complex concept of counter-finality, focusing on material antipraxis.
Alienation in Kerala's tea belt
payout was the only means to retain respect, sustain kinship relations, and engage with everyday sociality in the plantations. The payout was vital to fight the alienation resulting from being a Dalit-Tamil-underclass retiree in the plantations. Based on