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Displaying: 61-70 of 582 documents

critical psyche, rationality, and ideology
61. Radical Philosophy Review: Volume > 19 > Issue: 1
Graeme Reniers, “End of Ideology” and the “Crisis of Marxism”: Locating One-Dimensional Man
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Herbert Marcuse’s One-Dimensional Man is framed as a response to the “end of ideology” thesis of political equilibrium and a criticism of mainstream theoretical construction in advanced industrial countries. Such formulations obscured new forms of self-alienation in totally administered society, and replaced any conceived potential subjectivity with objective laws that govern social relations. One-Dimensional Man is also framed as a response to the “crisis of Marxism” by underscoring the importance of popular ideology in shaping subjective action, which at present, precludes proletarian revolution.
62. Radical Philosophy Review: Volume > 19 > Issue: 1
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63. Radical Philosophy Review: Volume > 18 > Issue: 2
Harry van der Linden, A Note from the Editor
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64. Radical Philosophy Review: Volume > 18 > Issue: 2
Fred Evans, Martin, Derrida, and "Ethical Marxism"
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Bill Martin believes that orthodox Marxism has omitted ethics in capturing social reality. He remedies this deficit by constructing an “Ethical Marxism” that appeals to Derrida’s “materialization” of Kant’s categorical imperative. He adds that the historical and ethical dimensions involved in this effort would each be an “empty formalism” without the other. Thus his ultimate goal is to save us from formalism by joining “vision” to “viability,” transcendence to immanence. But some aspects of Martin’s Ethical Marxism suggest that he may be further from Derrida than he thinks. I will explore this possibility and draw its implications for the viability of Martin’s Ethical Marxism.
65. Radical Philosophy Review: Volume > 18 > Issue: 2
Ana Haber, Desire's Curiosity: Uprooting Hierarchy by Breaking the Tautology of Consensus
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This essay argues that the radical subjectivity of nullity defined as the part-of-no-part by Rancière and as universal-singular agency by Žižek, cannot be embodied in a group or a class, but exclusively through autonomous individuality. All group identities are essentially pragmatically-particularist, i.e., constructed through a consensual counterfeiting of public rationality whose purpose is to maintain hierarchical inequality by defining common interest as the pragmatically-interested distribution of ranks and benefits. The core irrationality of this consensual pragmatism is revealed through its constitutional enmity towards the unavoidable contentiousness of rational dialogue and its suppression of the infinity of rational curiosity. The relentlessness of rational inquiry, given that it questions paternal authority in the given context, is a deed of Desire. Yet, as Kafka’s The Castle shows, the widespread acquiescence to consensual hierarchy deploys the perfidious tool of silent ostracism to disable the autonomous individual from publicly implementing his/her inquiring Desire.
66. Radical Philosophy Review: Volume > 18 > Issue: 2
Christian Lotz, The Return of Abstract Universalism: A Critique of David Graeber's Concept of Society and Communism
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In this essay I critically examine David Graeber’s concept of “everyday communism.” Graeber claims that that all societies are ultimately based and founded upon what he calls the “communism of the senses.” This “two-level” version of social reality, as I intend to show in what follows from a Marxian standpoint, should be rejected, as it operates with a descriptive concept of society that posits as the center or “essence” of society its universal and ahistorical “human” base, on top of which hierarchical and economic relations are posited as “superstructures.” Graeber favors a theory that posits an ahistorical base underneath the historical. As a consequence, society disappears underneath an empty and abstract concept of the ethical. This image of society, I will argue with Marx and Engels, overlooks the categorical form of social relations, which cannot be reduced to an empty and abstract concept of sociality as “human” ethical relations. This is especially visible in the case of capitalist socialization.
special project: political theory and philosophy in a time of mass incarceration, part 2
67. Radical Philosophy Review: Volume > 18 > Issue: 2
Natalie Cisneros, Andrew Dilts, Introduction to Part II
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68. Radical Philosophy Review: Volume > 18 > Issue: 2
Andrea Pitts, White Supremacy, Mass Incarceration, and Clinical Medicine: A Critical Analysis of U.S. Correctional Healthcare
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Through a study of Fanon’s writings on colonial medicine, this paper focuses on the intersection of clinical medicine and mass incarceration. I argue that correctional medicine operates as an extension of colonial medicine via structural white supremacy. To clarify this position, I first draw from the recent literature on mass incarceration to highlight the relationship between carceral punishment in the U.S. and structural white supremacy. In the second section of the paper, I combine my analysis of structural white supremacy and mass incarceration with an analysis of colonial medicine. Here, I focus on Fanon’s writings on medicine and health under conditions of structural oppression to clarify a pattern of violence inflicted upon communities of color and poor communities in the United States, i.e., the communities most affected by mass incarceration.
69. Radical Philosophy Review: Volume > 18 > Issue: 2
Joshua A. Miller, Daniel Harold Levine, Reprobation as Shared Inquiry: Teaching the Liberal Arts in Prison
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Respect for victims requires that we have social systems for punishing and condemning (reproving) serious crimes. But, the conditions of social marginalization and political subordination of the communities from which an overwhelming number of prisoners in the United States come place serious barriers in the face of effective reprobation. Mass incarceration makes this problem worse by disrupting and disrespecting entire communities. While humanities education in the prisons is far from a total solution, it is one way to make reprobation meaningful, so long as the prison classroom is a place where the educators’ values are also put at risk.
70. Radical Philosophy Review: Volume > 18 > Issue: 2
The Prison and Theory Working Group, 10 Key Points
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The Prison and Theory Working Group (PTWG) was founded in 2014 by a group of scholars and activists committed to prison abolition. Members of PTWG wrote "10 Key Points" collaboratively during in-person and virtual meetings over several months in 2014 and 2015. This collectively authored work is the first document that the group has produced. PTWG continues to work toward prison abolition, holds open events and workshops, and maintains a bibliography of work by currently and formerly incarcerated writers, which can be found at