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Oliver (philosophy, Vanderbilt U.) does not attempt to apply psychoanalysis to oppression. Rather she transforms psychoanalytic concepts such as alienation, melancholy, and shame into social concepts by developing a psychoanalytic theory based on a notion of the individual or psyche that is thoroughly social. The psyche and the social world are so
Debunking the Myths of Colonization examines Salman Rushdi's thesis on the paradoxical nature of colonialism and its horrific impact on the psyche of the colonized. It probes Frantz Fanon's theories concerning the relationship between colonizers and colonized, and attempts to apply these theories to modern Arabic literature. Like Rushdi and Fanon, many Arab writers have embarked on a journey to the metropolis of their ex-colonial masters. Due to their encounter with English or French culture, they have written memoirs, poems, or fictions in which they have represented themselves and the 'other.' Their representations differ markedly according to their own make up as human beings, their class, education, experiences, and gender. Yet what brings them together is their love-hate relationship with the ex-colonizer. In the case of the Palestinian writers, however, there is only bitterness and bewilderment at Israel as a colonizing power in the 21st century and its Jewish citizens, who were once victims in Europe but now have turned into victimizers. Book jacket.
Much philosophical work on pop culture apologises for its use; using popular culture is a necessary evil, something merely useful for reaching the masses with important philosophical arguments. But works of pop culture are important in their own right--they shape worldviews, inspire ideas, change minds. We wouldn't baulk at a book dedicated to examining the philosophy of The Great Gatsby or 1984--why aren't Star Trek and Superman fair game as well? After all, when produced, the former were considered pop culture just as much as the latter. This will be the first major reference work to right that wrong, gathering together entries on film, television, games, graphic novels and comedy, and officially recognizing the importance of the field. It will be the go-to resource for students and researchers in philosophy, culture, media and communications, English and history and will act as a springboard to introduce the reader to the other key literature in the field.
Nothing embodies the mystery of faith quite like prayer. Although sometimes an elusive practice that may baffle and confuse, prayer is not otherworldly, for it is in prayer, in talking and listening to our infinite, loving creator, that we truly find our way in this world. In the twenty-first issue of The Other Journal, contributors consider the transformative mystery of prayer in all its questions and practicalities. They carefully think through intercessory prayer and prayerful political theology and what it means to commune with God and one another. They dance, laugh, and pray like fools. The issue features essays and reviews by Emmanuel Katongole, Erin Lane, Timothy McGee, L. Roger Owens, Andrew Prevot, Carl Raschke, and Lauren Smelser White; interviews by Kate Rae Davis, Ashleigh Elser, Jen Grabarczyk, and SueJeanne Koh with Sarah Coakley, Peter Ochs, Dominique Ovalle, and Richard Twiss; and fiction, creative nonfiction, and poetry by Mary M. Brown, Kate Rae Davis, Denise Frame Harlan, Katie Manning, Tania Moore, Jillena Rose, Nicholas Samaras, and Robert Vander Lugt.
Stoddard uses the Anglophone Caribbean and Ireland to examine the complex inflections of women and race as articulated in-between the colonial discursive and material formations of the eighteenth century and those of the (post)colonial twentieth century, as structured by the defined spaces of the colonizers' estates.
We are all haunted by things we fear, repress, and those things of which we have no conscious knowledge. We are thus haunted by a variety of "ghosts" in our lives so that, at times, we might notice those things we have ignored, and so too allow the repressed elements of our world a chance to speak more directly to us. Being honest with ourselves means listening better to what haunts us, and to wrestle with our own ghosts, as humans have often claimed throughout history to wrestle with God. Recognizing how we are ceaselessly haunted by that which threatens to undo our representations of ourselves is what draws together a series of reflections in this book on how we will never be able to rid ourselves of such hauntings. By examining a series of "hauntings," this study looks at what continues to haunt the field of continental philosophy, the various things that haunt our sovereign construction of ourselves, the church, our words and language in general, and even how our texts are endlessly haunted by the autobiographical "I" we are often taught to exclude from our writings.
Between the Psyche and the Social is the first collection of its kind to offer original, interdisciplinary essays on questions of social subjectivity. Contributors engage the disciplines of feminism, psychoanalytic theory, queer theory, postcolonial theory, film theory, literary criticism, and philosophy to transform the psychoanalytic study of social oppression. The book considers such questions as, How can psychoanalysis and critical social theory engage and transform one another? How can the social dimensions of subjectivity be understood within the framework of a classic psychoanalytic theory that rejects the social domain that gives rise to subjectivity in the first place? Between the Psyche and the Social reclaims the contributions of psychoanalysis, feminism, queer theory, postcolonial, and political theories in order to change the parameters of the current debates on the social dimensions of subjectivity.
How were femininity and motherhood understood in Mexican cinema from the 1940s to the early 1990s? Film analysis, interviews with filmmakers, academic articles and film reviews from newspapers are used to answer the question and trace the changes in such depictions. Images of mothers in films by so-called third-wave filmmakers (Busi Cortes, Maria Novaro, Dana Rotberg and Marisa Sistach) are contrasted with those in Mexican classical films (1935-1950) and films from the 1970s and 1980s. There are some surprising conclusions. The most important restrictions in the depiction of mothers in classical cinema came not from the strict sexual norms of the 1940s but in reactions to women shown as having autonomous identities. Also, in contrast to classical films, third-wave films show a woman's problems within a social dimension, making motherhood political--in relation not to militancy within the left but to women's issues. Third-wave films approach the problems of Latin American society as those of individuals differentiated by gender, sexuality and ethnicity; in such films mothers are citizens directly affected by laws, economic policies and cultural beliefs.
For René Girard, human life revolves around mimetic desire, which regularly manifests itself in acquisitive rivalry when we find ourselves wanting an object because another wants it also. Noting that mimetic desire is driven by our sense of inadequacy or insufficiency, Girard arrives at a profound insight: our desire is not fundamentally directed toward the other’s object but toward the other’s being. We perceive the other to possess a fullness of being we lack. Mimetic desire devolves into violence when our quest after the being of the other remains unfulfilled. So pervasive is mimetic desire that Girard describes it as an ontological illness. In Intimate Domain, Reineke argues that it is necessary to augment Girard’s mimetic theory if we are to give a full account of the sickness he describes. Attending to familial dynamics Girard has overlooked and reclaiming aspects of his early theorizing on sensory experience, Reineke utilizes psychoanalytic theory to place Girard’s mimetic theory on firmer ground. Drawing on three exemplary narratives—Proust’s In Search of Lost Time, Sophocles’s Antigone, and Julia Kristeva’s The Old Man and the Wolves—the author explores familial relationships. Together, these narratives demonstrate that a corporeal hermeneutics founded in psychoanalytic theory can usefully augment Girard’s insights, thereby ensuring that mimetic theory remains a definitive resource for all who seek to understand humanity’s ontological illness and identify a potential cure.
Central to the idea of a perfect society is the idea that communities must be strong and bound together with shared ideologies. However, while this may be true, rarely are the individuals that comprise a community given primacy of place as central to a strong communal theory. This volume moves away from the dominant, current macro-level theorising on the subject of identity and its relationship to and with globalising trends, focusing instead on the individual’s relationship with utopia so as to offer new interpretive approaches for engaging with and examining utopian individuality. Interdisciplinary in scope and bringing together work from around the world, The Individual and Utopia enquires after the nature of the utopian as citizen, demonstrating the inherent value of making the individual central to utopian theorizing and highlighting the methodologies necessary for examining the utopian individual. The various approaches employed reveal what it is to be an individual yoked by the idea of citizenship and challenge the ways that we have traditionally been taught to think of the individual as citizen. As such, it will appeal to scholars with interests in social theory, philosophy, literature, cultural studies, architecture, and feminist thought, whose work intersects with political thought, utopian theorizing, or the study of humanity or human nature.