This article is an interweaving of three strands: an account by Imre Kertesz of his experiences in Nazi concentration camps during the Second World War, which he published as the novel, Fateless; an account of a walking tour in Suffolk that the German Anglophile, W. G. Sebald, published as the travelogue, The Rings of Saturn; and my own account of visiting the Auschwitz memorial site, which has been constructed on the edge of the Polish city still bearing the same name. Linking the three strands is the issue of the phenomenology of walking: the consciousness that is capacitated by this activity and the accompanying power to interpret one's life and surroundings in imaginative ways. Kertesz would walk the Nazi lager without stopping for death; Sebald would walk the Suffolk landscape without admitting the passage of time; I would walk Auschwitz without falling victim to the systemic constructions of others. For all, the physical activity is linked to becoming conscious of certain symbolic patterns in time and space. Walking, this article concludes, entails both a phenomenological objectivity, which may be appreciated by virtue of a common human embodiment, and a phenomenological subjectivity: an individual consciousness engaging in imaginative projects of disembodiment and otherness.
biology, perhaps it is not surprising that they began with reference to the early modern period in Europe and a discussion of concepts of individuality. They argued (after Charles Taylor) that the general notion of the autonomous individual agent, as
Susan Stedman Jones
This paper explores the nature of Durkheim’s theoretical language concerning the whole and the individual. I look at the questions of holism and individualism throughout his thought, but I particularly focus on ‘L’individualisme et les intellectuels’, where he enters the debate over the Dreyfus affair, espousing the language of intellectual and moral right. I examine the historical and philosophical background of this and the tensions between individualism and socialism, within neglected aspects of French political history. Here a new language of individuality and right was forged, not simply through the pressure of events, but through a re-thinking of socialist holism from within a philosophical tradition.
Essai sur l'art islamique et le style ethnique
The topic of this article concerns the notion of ethnic style. Several points are discussed - in particular, the concept of style itself - by referring to individual and/or collective expression as well as the status of the creators and their representation in Arab-Muslim societies. If traditional societies are heirs to Islamic art, encompassing a range of practices and cultural models, what are the terms of the local transmission of this art? Can we consider it an ethnic style, knowing that it could also be a signifier of individuality? Some examples are given, based on ethnographic collections of jewellery studied by the author in selected museums and on fieldwork in Gulf Arab countries.
Cosmopolitan politesse, continued
This issue’s forum continues a lively discussion of Nigel Rapport’s notion of ‘cosmopolitan politesse’ that was previously featured in these pages in the summer of 2018. Rapport has long proposed this sort of politesse as a ‘form of virtue’ and ‘good manners’ (2018: 93) premised on ‘the ontological reality of human individuality’, which in turn necessitates an ‘interactional code’ according to which we must presume both ‘common humanity’ but also ‘distinct individuality’ to the point where we ‘classif[y] the Other in no more substantive fashion than this’ (92). Given anthropology’s history of intricately taxonomising humans according to various criteria, this is indeed a challenging proposal – all the more so in the context of legal anthropology, where being subject to specific norms and laws is often taken to be constitutive of distinctive subjectivities, sensibilities and survival strategies. In this issue, Don Gardner responds, directing his critical attention towards the notion of personhood undergirding Rapport’s plea for a revitalised Kantian liberalism in an era of resurgent xenophobia and ethnonationalism. In the process, we see two accomplished scholars taking positions within (and consciously outside of) a whole range of classical debates in the Western philosophical cannon with pressing relevance for contemporary legal anthropology, from nature versus nurture to free will versus determinism, individualism versus collectivism and structure versus agency.
The main ideas of Rousseau relevant to social quality are reviewed here with reference to many of his books and essays. A central theme in Rousseau's work is connected to the evils of inequality where the poor endure their servitude in the name of an illusory common good. The social problem of inequality relates to the political problem of freedom. The social contract requires that the gap between rich and poor be as small as possible; that there is aristocratic government; and that 'the general will' combines the requirement for community with respect for individuality. The article finishes with a discussion of spatial aspects of Rousseau's work relevant to social quality, including the notion of the garden city.
This article analyzes contrasting notions of Heimat and Fremde, as explored cinematographically by three contemporary German filmmakers. The spatial aspect of Heimat, traditionally connected to a particular region or even neighborhood denotes the sense of belonging, whereas the temporal aspect—often associated with childhood and youth—carries the sense of longing. In the second half of the twentieth century, the concept has shifted to include identity, reflection and self-reflection, the loss of Heimat, and even multiple Heimaten. The article argues further that the notions of Heimat and Fremde are not mutually exclusive, but interdependent. Peter Lilienthal's film Ein Fremder concludes that in parts of German society the binary opposites of Heimat and Fremde are still intact. On the other hand, Peter Patzak in Adeus und Goodbye shows how Heimat and Fremde are mutually dependent and include a search for identity and individuality. In Michael Gutmann's travelogue-documentary, Familienreise, the protagonists experience aspects of Fremde and Heimatlosigkeit without ever finding Heimat.
Like other major developments in political philosophy, John Rawls’s Political Liberalism (PL) has raised important issues for philosophy of education. Rawls’s defence of liberalism as a political doctrine whose principles do not depend on any one comprehensive moral or philosophical doctrine for their justification, against comprehensive liberalism, which by contrast expresses a particular conception of the good life, engages with current controversies in schooling policy in liberal democracies like the United States and the United Kingdom, and potentially in South Africa.2 In such societies there are groups which oppose what is seen as the tendency of liberal education, with its emphasis on the development of qualities like autonomy and individuality, to show intolerance towards particular ethnic, cultural or religious groups and to threaten their continued existence. Their objections appear to require a political rather than a comprehensive liberal approach to schooling.
Non-Metropolitan Representations of Homosexuality in Three French Films
This article offers a reflection on the ways in which the representation of gays and lesbians in contemporary French cinema has mostly focused on specific and limiting traits. With their choice of locales (Paris and other cities) and bodily characteristics (young, fit), these films convey a restrictive view of homosexuality. Such portrayals have gained traction due to their numerous iterations in films and in the media. By focusing on the works of three directors who have adopted a radically different perspective in their portrayals of homosexuality, this article will highlight the close ties that exist between sexuality and topography. Providing a more true-to-life account of homosexuality, the films move away from cities to investigate the geographical margins. In so doing, they question the tenets of France’s republican ideals, where differences tend to be smoothed out in favor of unity and homogeneity. These films reinstate diversity and individuality at the heart of their narratives.
Mind and Spirit in the World of Arnold Schoenberg
Racial theories of culture were considered by many mid-nineteenth century intellectuals to be a powerful, stylish discipline that could be depended on the conclusion that Europe's Jews were an insidious, inassimilable cultural economic force. While recent research supports the authorship of Liszt's companion, Princess Caroline Sayn-Wittengstein, Liszt allowed his name to the author of The Gypsy in Music, which follows in the path established influential racial theorist, Count Arthur de Gobineau, author of the seminal sur l'Inégalité des Races Humaines (1853–55). In the three chapters Liszt/Sayn- Wittgenstein's book devoted to the 'Jew in Music', the Jew is identified as a link in the production/consumption cycle of art, incapable of imagination and individuality.