This article brings together the Sartrean concept of bad faith and Edward Upward's novel, Journey to the Border, first published in 1938. The aim is to provide an overtly political reading that challenges the surreal obscurity of Upward's psychological narrative, while at the same time showing the continuing relevance of Sartre's understanding of the psychological tensions and existential dilemmas of the modern condition. Upward's novel has been the focus of much critical debate as to the meaning of the story - the descent of the main character towards madness in the context of the 1930s threat of fascism and war - as well as the generic characterisation of the text in terms of satire, fable, fantasy or political parable. The article argues in contrast a more unequivocally ideological reading of the series of existential choices, both personal and political, of the main character as a struggle for individual freedom and authenticity through a radical commitment to socialism and responsibility for the Other.
historical context, I will consider manifestations of the cultural phenomenon of Hamletism, understood as ineffectuality, vacillation or irresolution in social and political commitment, 2 an exploration that seeks to contribute to the reception of
Utopia, Critique, and Muslim Role Models in Secular France
Jeanette S. Jouili
This article examines the work and public reception of two, outspokenly Muslim, French rap artists. While both promote similar visions of a cosmopolitan French nation inclusive of its racial and religious (in particular Muslim) minorities, they express very different kinds of affective attachments to the French nation. I show that it is these affective attachments rather than their piety that explains their different reception within France?s media and political landscape. My claim in this article is that while secularity can be considered to be more lenient than often expected towards religion, it does not show the same flexibility towards the political commitments that go along. Thus, the legitimate secular subject, especially when of immigrant and Muslim background, must be loyal to the nation-state and display the corresponding affective structures.
AIDS Responses in Uganda as Event and Process
Lotte Meinert and Susan Reynolds Whyte
This article explores the responses to the AIDS epidemic in Uganda as events and processes of projectification. AIDS projects became epidemic. Prevention and treatment projects supported by outside donors spread to an extent that made it hard for some to see the role of the Ugandan state and health-care system. We describe the projectified AIDS landscape in Uganda as projects make themselves present in the life of our interlocutors. We argue that the response in Uganda was syndemic; many different factors worked together to make an effect, and the epidemic of responses did not undermine the Ugandan state but played a crucial part in rebuilding the nation after decades of civil war. A problematic consequence of the projectified emergency response to epidemics such as HIV/AIDS, which is a long-wave event, is that projects have a limited time frame, and can be scaled down or withdrawn depending on political commitment.
One of the most long-standing and potent charges against pragmatism from the point of view of political philosophy has been that of acquiescence. 1 Whatever the personal, moral or political commitments of particular pragmatists, this criticism alleges, pragmatism is vulnerable to appropriation by whatever social forces are most powerful. This criticism takes various forms (MacGilvray 2000), but its core can be fairly simply stated. On the one hand, pragmatism (at least in its Deweyan version) subsumes theoretical reasoning within practical reasoning. For the Deweyan account, inquiry is understood as a particular kind of activity. Like other activities, it is pursued in order to achieve particular goals. In its course one’s goals may change, new conceptions of what one is doing emerge and indeed who one is may emerge, etc. But inquiry should be understood as goal-directed activity, and successful inquiry as that which allows us to deal with the environment in better ways. On the other hand, Deweyan pragmatism is notoriously reticent about setting out ‘final ends’ for the sake of which this activity takes place (Richardson 1999: 122). Inquiry is then viewed as instrumental and goal-directed, but the goals to which it is or should be directed are left out of the picture of practical reasoning. Accordingly, social consensus or power rushes to fill the vacuum. The dilemma that this position presents for the pragmatist, then, is that either she abandons the aspiration to say something critical about existing social and political arrangements or she abandons the pragmatist view of inquiry: she cannot have both.
John Gillespie and Sarah Richmond
political commitment are clearly still valuable today. However, it is clear that the controversies discussed are not merely ‘academic’ matters, but rather concern highly practical moral and political challenges. This is poignantly evident since this
A Response to John Dunn
political commitment and a historical period between 1789 and 1989 is rather baffling from where I sit in an organization engaged daily in armed conflicts around the world. Dunn’s ingredients for revolution are well chosen. His insistence seems right that
literary studies, disability studies, and aeromobilities. They make salient the many challenges, remaining and new, faced by mobilities researchers in their theoretical, social, and political commitments. Mathieu Flonneau's case study of the Paris beltway
A tribute to Monique Nuijten
sometimes ventured to argue with them on issues to deepen her understanding of the reasons behind their positions. Monique practiced engaged ethnography in accordance with her political commitment to social justice, but her methods safeguarded her from
An open reflection on leadership, solidarity, and contemporary regional integration
Harlan Koff and Carmen Maganda
. Amidst the negativity generated by the coronavirus crisis, positive examples of solidarity have also emerged, including political commitments to an important international norm: access to clean and safe water for all. Water solidarity has become an