The Philosophy of the Limit

Cornell, Drucilla

doi:10.4324/9780203760062

Cited by 12 publications

(20 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…In such accounts, there simply (or rather, nonsimply) is just a system of differences, which are irreducible in the sense that they always elude attempts to reduce them to self-identity. Drucilla Cornell (1992) mobilizes this insistence on the impossibility of self-identity to ethical ends in her description of deconstruction as the "philosophy of the limit." For Cornell, the quasi-transcendental limit to the selfpresence of any system or structure allows for keeping open the question of what lies beyond that system so that it remains radically contingent and alterable.…”

Section: Too Unlimitedmentioning

confidence: 99%

Reductive

Nichols¹

2016

GLQ: A Journal of Lesbian and Gay Studies

View full text Add to dashboard Cite

What is so bad about the “reductive”? In queer and other scholarship, reductionism signals simplistic homogeneity, fixity, and limitation, which are ideas often taken to be self-evidently problematic. Addressing a range of theoretical material, especially the work of Leo Bersani, this essay attributes the taken-for-granted status of reductionism to queer theory's structuring opposition to ideas associated with sameness—among them normativity, reproduction, and the status quo. However, the essay suggests that the writing of John Rechy can help us reflect on why queer scholarship should be organized in this way. Rechy frequently presents a close relation between forms of reduction and the gay lives and worlds that are a significant focus of his work. Moreover, critics have imagined this gay-oriented work itself to be “reductive.” Rechy is therefore the occasion to ask, counterintuitively, if queer scholarship's aversion to reductionism as mistakenly limiting and homogenizing recapitulates the devaluing of homosexuality in the modern West as a misguided attachment to sameness.

show abstract

Section: Too Unlimitedmentioning

confidence: 99%

Reductive

Nichols¹

2016

GLQ: A Journal of Lesbian and Gay Studies

View full text Add to dashboard Cite

show abstract

“…Knowing of the psychology of human beings that people tend to define themselves solely by what differentiates them from others, and, thus, conflicts oftentimes arise leading to hatred or distortion of the other, Prophet Muhammad believed that embracing otherness would be one of the things that would elevate the tension between the warring factions in Madinah. In that sense, "an aspiration to a non-violent relationship to the Other," (Cornell 1992, 62) would be the very first step in the long and sometimes painful process of reaching him/her. Prophet Muhammad knew that it does not make a difference whether the other is "primordially good" or not "for prescribing a non-violent relationship with him or her or it" (Hagglund 2004, 40).…”

Section: Volume 51mentioning

confidence: 99%

“…Coupland correlates this act of representation with the purpose of distancing and alienation who are represented through othering. For him, 'Othering' refers to "the process of representing an individual or a social group to render them distant, alien or deviant" (1999,5). In this context, othering is an act of categorization that distances who is different from the self and quarantines him/her away from the self so that it can be seen in a negative light and regarded as an inferior who cannot attain the advantageous position of the self.…”

Section: Othering In Modern and Contemporary Usagementioning

confidence: 99%

Diverging Concepts of the other in Islam: A Comparison between the Original Islamic Perception and Contemporary Muslims’ Practice

Deyab

Elgezeery

2015

ILSHS

View full text Add to dashboard Cite

During the time of Prophet Muhammad in Madinah, Muslims' understanding of the Concept of the other was strictly similar to the one described in the Holy Quranic verses. The Prophet himself provides an exemplary practice of the Islamic view of the Other in writing a constitution for people of different religions, tribes, races and ethnicities, living in Madinah. Those others who had agreed to that constitution were allowed to worship in their own way and follow their own religious law, and were given a degree of self-government. However, After Prophet Muhammad, Muslims' conceptions of the other greatly changed partly because of political reasons and conflicts among themselves and in most cases, because of the western colonization of many Muslim countries. The purpose of this paper is to deal with the diverging concepts of the other in Islam. It makes close readings of some Quranic verses revealed in the holy cities of Makka and Madinah and finds that the theoretical concept of the other, as represented in the Quran is based upon positive difference among peoples and communities. Then the paper sheds light on two instances of how Prophet Muhammad positively applied this concept, namely, "The Last Sermon and the Madinah Charter." Next, it surveys the manifestations of the concept of otherness in contemporary theory and practice, especially with reference to colonialism. The last section of this paper tries to interpret the radical changes that have turned the Muslim concept of the other from a positive one to a completely negative view of the other. Muslim contemporary othering is a comprehensive process that is divided by the researchers into exterior othering related to non-Muslims and domestic othering related to Muslims among themselves.

show abstract

“…Yet areas designated for this government investment are not uninhabited: poor seniors, squatters, members of indigenous tribes, and other marginal groups in some cases occupy these lands, setting up complex conflicts that have no easy solutions. Using feminist utopian theory as a guide, e.g., (Levitas, 2013;Moi, 1993;Cornell, 1991), I analyze these cases to show how these initiatives propose-and frequently fall short of-their utopian hopes.…”

Section: Participation and Feminist Utopianismmentioning

confidence: 99%

Utopias of participation

Bardzell

2014

Proceedings of the 13th Participatory Design Conference: Short Papers, Industry Cases, Workshop Descriptions, Doctoral Consorti

View full text Add to dashboard Cite

From its earliest incarnation in labor movements in Scandinavia in the 1970s, Participatory Design has had an emancipatory politics inscribed in it. As PD is appropriated in other contexts, this emancipatory politics can continue to be foregrounded or, as Bannon & Ehn (2013) worry, it can be diluted into corporate practices of "user-centered design." One way to advance the emancipatory politics in PD is to continue PD's early embrace of utopian thinking. Yet utopianism today has a poor reputation, openly rejected by many activists. In this keynote, I will revisit some of the criticisms of utopianism. Next, I will explore an alternative framing of utopianism-derived from feminism and science fiction studies-that could productively inform PD, both epistemologically and methodologically, in its most openly political design goals. I will present some of the ways I have tied to engage with these ideas through design research projects ranging in scale from criticalparticipatory studies involving local makers to designing for and about the identities and aspirations of entire urban populations.

show abstract

The Philosophy of the Limit

Cited by 12 publications

References 0 publications

Reductive

Reductive

Diverging Concepts of the other in Islam: A Comparison between the Original Islamic Perception and Contemporary Muslims’ Practice

Utopias of participation

Contact Info

Product

Resources

About