The Rebirth of History: Times of Riots and Uprisings

Richards, Matthew S.

doi:10.5325/philrhet.47.1.0104

Cited by 3 publications

(4 citation statements)

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“…It is within these elements, we suggest, that utopian tropes might be found, imaginative constructions of other, better ways of being. The widely-noted post-1970s retreat from utopia during the period of 'capitalist realism' (Fisher, 2009) is over, and we are witnessing a 'rebirth of history' (Badiou, 2012). In terms of the utopian, as Traverso (2019: 187) puts it, 'a change is afoot' and 'things are coming to a boil'.…”

Section: Discussionmentioning

confidence: 99%

The Extremism Industry: A Political Logic of Post-Hegemonic Liberalism

el-Ojeili¹,

Taylor

2020

Critical Sociology

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The rising fortunes of the academic ‘extremism industry’ call for robust social scientific scrutiny. We contend this industry is a significant expression of our current moment of post-hegemonic liberalism. We set out the typical definitional devices found in the literature, which assemble ‘extremism’ as a syndrome consisting of six major elements: non-normative values, anti-democracy, anti-liberalism, utopianism and a war on the present, totalisation and abstraction, justifications of unlawfulness. The extremism industry can be approached by way of three investigative spaces: modernisation approaches, psychological and culturalist explanations, and security and policing approaches. Within these spaces, we outline five ideal-typical modes of explaining extremism: consensual anti-fascism, civilisational provincialism, folk secularism, psychologistic pathologisation and moral educationism. We maintain that the extremism industry is analytically weak and politically pernicious and suggest that what passes for ‘extremism’ is better situated and understood at the crossroad of three important vectors: intellectual, geo-political and world-economic.

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Section: Discussionmentioning

confidence: 99%

The Extremism Industry: A Political Logic of Post-Hegemonic Liberalism

el-Ojeili¹,

Taylor

2020

Critical Sociology

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“…As a matter of fact, that is how the fall of neoliberalism as a totalizing ideology also came to mark the end of "the end of history", i.e. its rebirth (Kagan, 2009, Badiou, 2012, Welsh, 2016, whose practical manifestation, in the broadest terms, is the end of neo-colonial domination throughout the world. At the same time, these are also the main reasons why transition of the world from "one" to "many" largely exceeds the quantitative level, i.e.…”

Section: The Fall Of Liberal Hegemonymentioning

confidence: 99%

“…Штавише, управо тако се пропаст неолиберализма као тотализујуће идеологије појавила и као крај "краја историје" тј. њено поновно рођење (Kagan, 2009, Badiou, 2012, Welsh, 2016, чија је практична манифестација, у најширем смислу, крај неоколонијалне доминације широм света. Истовремено, ово су и основни разлози услед којих транзиција света из "једног" ка "мноштву" увелико превазилази квантитативну раван, тј.…”

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After American exceptionalism: 21st century 'Thucydides trap'

Griffith¹

2022

Sociološki pregled

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U središtu interdisciplinarnog razmatranja je pitanje osnovnih političkih, filozofskih i društvenih postavki projekta liberalne hegemonije – kao i realpolitičkog kraja ovog diskursa u XXI veku. Politika intervencionizma i ljudskih prava suprotstavljena je politici suvereniteta, te je tako strukturalna razlika između dvadesetovekovnog zapadnog elitizma i perspektiva multipolarnog sveta upravo diferencijacija između hijerarhijskih sistema moći i politike jednakosti. Sastavni deo ovih procesa je i „ponovno rođenje istorije”, kroz koje se pokušava uspostaviti pravičniji poredak, a svetsko-političke posledice u relevantnoj meri će zavisiti od toga hoće li u SAD prevladati kriptoidealistička tj. „Vilsonovska škola”. Tako pitanje da li se „Tukididova zamka” može izbeći u XXI veku upućuje na razlike „neophodne Amerike” i „nezavisne Amerike”. Multipolarizam kao osnov istinskog multilateralizma ispostavlja se kao potencijalni novi model za realizaciju politike suverene jednakosti.

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“…16 By establishing the ontological "genericity" of truths and their power to puncture holes in knowledges (so as to new knowledges can come to be) and abolish identitarian differences, while at the same time affirming humanity's inhuman capacity for truths, Badiou's philosophy finally defends the "truth of the fact [that] over and above their vital interests, human animals are capable of bringing into being justice, equality, and universality." 17 But if bringing justice, equality, and universality into being constitutes the inhuman possibility that paradoxically is the most properly human, as per the aforementioned sense of in-humanism, then the humanity that has fallen short of doing so is not quite humanity. In fact, Badiou goes as far as to declare: "Humanity, prior to the real forms of egalitarian politics, simply does not exist, either as collective, or as truth, or as thought."…”

mentioning

confidence: 99%

Posthumanism is Right in so far as Humanism is Not Human Enough: Introducing Vol. 11 No. 2

Kim

2023

ret

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Alongside the “Anthropocene,” “posthuman” undoubtedly counts among the most prominent keywords of today’s academic discourses. Its increasing prominence in the Indonesian academia was reflected in the theme of the Sanata Dharma Berbagi conference held in October 2023. The title of the fifth edition of the ASLE-ASEAN Ecocritical Conference held in Chiang Rai, Thailand, just a month later, too, was “Posthuman Southeast Asia.” If the conference series had understandably close affinity with broadly posthumanist orientations from its inception, the title of the fifth iteration of the conference perhaps distinguished itself with its constative resonance, that Southeast Asia already is posthuman. The avenues for thought that the posthumanist wave clears, particularly in the Indonesian context wherein it represents advances beyond a myopic culturalism that so often constrains research in the humanities, deserve full intellectual attention from those in the field of cultural studies in the country. However, even though I myself have recently defended certain theoretical projects that are sometimes associated with posthumanism, I still remain hesitant to ride the wave of posthumanism at full speed. For I have also found myself wondering whether the great strides promised by posthumanism risk obfuscating alternative paths forward potentially opened by other lines of thought.

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The Rebirth of History: Times of Riots and Uprisings

Cited by 3 publications

References 1 publication

The Extremism Industry: A Political Logic of Post-Hegemonic Liberalism

The Extremism Industry: A Political Logic of Post-Hegemonic Liberalism

After American exceptionalism: 21st century 'Thucydides trap'

Posthumanism is Right in so far as Humanism is Not Human Enough: Introducing Vol. 11 No. 2

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