Taking materialism seriously means attending to our understanding of
the symbolic and imaginary are transformed as a result of what we learn about
the real. It means that we can no longer fully divorce these realms from
one another, but have to attend to how they’re entangled. And, of course,
our idea of materiality is also transformed as a result of our understanding of
the symbolic and the imaginary or the semiotic and the phenomenological.
Of course, at this point in history, I also feel that we need to attend a bit
more to materiality than to the symbolic and imaginary. “Objects” and Institutions from Larval Subjects
The work of theorists such as Donna Haraway, Bruno Latour, Isabelle
Stengers, Karen Barad, Stacy Alaimo, and Jane Bennett among others has all gone
far in raising attentiveness to genuine materiality. The same is true of
media theorists such as Kittler, Ong, and McLuhan. Catherine Malabou is
notable in this connection with her work on neurology. That said,
critical theory has been overwhelmingly dominated by a focus on the
phenomenological and the semiotic. Making a little room for the material
doesn’t hurt anything, but merely opens new vistas for understanding the
mechanisms of power and devising strategies for resistance.
Deleuze’s incompletely conceived or even ill-conceived later vitalism
might not be a symptom of his becoming-sentimental, but of a becoming-invulnerable,
a drying out, a crack up. Perhaps this tells us something, those of us
investigating the labyrinth of the spiritual sciences: the problem of the
meta-pragmatic is not how to avoid sentimentalism but how to deal with
exhaustion. I have already indicated that spirituality, as I deploy the
term, is a surival tactic. It is what to do when confronted with being out of
breath. Deleuze ended his own life: he could no longer breathe. He did not
breathe without pain, for years. What an ordeal.
Adam Smith never taught anybody “to think of competition as an
‘invisible hand’ that guides production into the socially desirable channels”. He
never mentioned ‘competition’ in relation to his use of the IH metaphor and
neither was either case in which he used the IH metaphor remotely linked to
competition issues.
Such an agglomeration of disparate names and terms may confuse a
person who is keen to know what Postmodernism is all about, but again, such
confusion need not weigh too heavy on him as the very spirit of postmodernism
requires of him maturity and ability not to be bothered by confusion. “Perhaps
to grow up,” writes Patricia Waugh, “ is to live suspended between the modern
and the postmodern, resisting the temptation for resolution in one direction or
the other” (9). Posted by Dharanidhar at 4:38 PM Thursday, February 14, 2013
Do you want fame and success in India ? It is not that hard if you
know what to do. Here are seven simple techniques that can make your career
more fulfilling and make you more popular than ever before!
2 hrs - Jaideep A. Prabhu @orsoraggiante
The Indian electorate loves a little hypocrisy, some false modesty and
arrogance: http://goo.gl/W3F6H - @TheJaggi on Modi, MMS, and Rahul View
summary
1 hr - Savitri Era Party @SavitriEraParty
[Seven distinctive features of Indian secularism -alternative definitions for
Western welfare states] Rajeev Bhargava http://sepact.blogspot.in/2010/09/seven-distinctive-features-of-indian.html …
1 hr we are engaged in a process of
refining the whole structure through aspiration and receptivity.] -Rod at UHU
Seminar http://www.universityofhumanunity.org/audiodetail.php?audioid=572 …
2 hrs If we can and must be severe critics
of Enlightenment, it is Enlightenment that has empowered us to be so. -Terry
Eagleton] 3 hrs Sixteen needs: http://rainbowther.blogspot.in/2007/11/16-basic-human-psychological-needs.html …
- View
summary
A revised transcript of a talk given at the Cultural Integration
Fellowship, San Francisco in 2008 and carried in the February 2010 issue
of Sraddha, a journal of the Sri Aurobindo Bhavan, Kolkata. In
this, I bring into dialog the epistemic boundaries of the western academic
discipline of Psychology and Sri Aurobindo's formulation of Integral Yoga, so
as to reflect on the disciplinary formation of a field of Integral Psychology.
What would such a field hold out and how would it impact the existing
assumptions of both Psychology and Yoga? The insertion of such a discipline
into the academy is not a trivial task. It is a project fraught with danger and
possibility, which needs to be carefully negotiated.
Ji-Hyae
Park - 2008 - Preview
... “If we can and must be severe critics of
the Enlightenment, it is the Enlightenment which has empowered us to be so”
(8). Indeed, the ways in which nineteenth-century aesthetic critics
conceptualize art enable them to conceptualize ...
At
the Intersection: Cultural Studies and Rhetorical
Studies - Page 309
Thomas Rosteck - 1999 - Preview - More
editions In one direction, theory is the critique of Enlightenment; in
another, it is its expression. "If
we can and must be severe critics of the Enlightenment, it is
Enlightenment which has empowered us to be so" (Eagleton, Ideology of the
Aesthetic, 8). Or, as Adorno and Horkheimer declared, "the Enlightenment
must consider itself if humanity is "not to be wholly betrayed.
Who
Killed Shakespeare?: What's Happened to English Since the ... - Page 67 - Patrick
Brantlinger - 2001 - Preview - More
editions "If we can and must
be severe critics of the Enlightenment, it is Enlightenment which
has empowered us to be so" (Eagleton, Ideology of the Aesthetic, 8). Or as
Adorno and Horkheimer declared, "the Enlightenment must consider
itself" if humanity is "not to be wholly betrayed.
The
Cultural Life of the Early Polyphonic Mass: Medieval Context ... - Page 24
- Andrew
Kirkman - 2010 - Preview
As Terry Eagleton has put it, “If we
can and must be severe critics of Enlightenment, it is
Enlightenment which has empowered us to be so.”69 And as Gombrich observed of
Burckhardt, the strength and influence of his perspective derive from ...
Northrop
Frye: The Theoretical Imagination - Page 200 - Jonathan
Hart - 1994 - Preview - More
editions If we can and must be
severe critics of Enlightenment, it is Enlightenment which has
empowered us to be so. Here, as always, the most intractable process of
emancipation is that which involves freeing ourselves from ourselves. (1990:8)
Here...
Serious
play: the cultural form of the nineteenth-century realist ... - Page 168 - J.
Jeffrey Franklin - 1999 - As Terry Eagleton observes in a more general
vein, "If we can and must be
severe critics of Enlightenment, it is Enlightenment which has
empowered us to be so" (Li 8 ) . Indeed, the dangers of replicating Arnold 's blindnesses are
strongest for ...
"An
innocent way out": the literature and politics of cultural ... - Page 191 - Carrie
A. Tirado Bramen, Stanford
University. Program of Modern Thought and Literature - 1994 - If we can and must be severe critics of
the Enlightenment, it is the Enlightenment which has empowered us to be
so" (Ideology of the Aesthetic 8). Although Eagleton remains rather vague
about the criteria for determining which elements are ...
What
is an author? - Page 45 - Maurice
Biriotti, Nicola
Miller - 1993 - If we are able today to be critics of Enlightenment,
it is Enlightenment which has
empowered us to be so. The subject as self-authoring is in any case
a peculiarly tragic, self-thwarting creature. It knows only two ways of coping
with external ...
JOBS
- Volumes 11-12 - Page 131 - Florida
State University. Dept. of English - 2002 - ... free themselves. lt is worth remembering Terry Eagleton
on the topic: "lf we can and must be severe critics of Enlightenment, it
is Enlightenment which has
empowered us to be so." Davies is certainly an accomplished
scholar and authority ...
No comments:
Post a Comment