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101. Radical Philosophy Review: Volume > 19 > Issue: 2
Joseph Trullinger Leisure Is Not a Luxury: The Revolutionary Promise of Reverie in Marcuse
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This paper argues for the legitimacy of daydreaming as an important condition of a liberatory political vision, using a Marcusean framework to supplement and extend the critique of productivism recently made by Kathi Weeks. By differentiating free time from mere pastime, I show that daydreaming not only builds our political imagination, but it also reminds us of the value of unproductive free time. Situating Marcuse within a survey of the role of play and leisure in Aristotle, Schiller, and Marx, I show how Marcuse’s theory integrates neglected historical possibilities for reconceptualizing leisure as a right and not a luxury.
102. Radical Philosophy Review: Volume > 19 > Issue: 2
Richard Schmitt Solidarity in Socialism
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Socialism is meant to be democratic. Socialist democracy demands solidarity but it remains unclear what solidarity consists of. Theorists provide a range of different characterizations of solidarity which are adequate in their contexts but will not suffice as the basis for socialist democracy. This paper shows how we should not understand that needed solidarity; it is not merely a solidarity based on commonalities that overlooks difference. On the contrary, it needs to be a kind of solidarity that establishes close but complex relations between various groups through their commitment to taking their differences seriously. There are many different ways of taking differences seriously. At the end, this paper makes some suggestions for further research to clarify the concept of solidarity in spite of difference.
103. Radical Philosophy Review: Volume > 19 > Issue: 2
Nicolas Veroli Freedom Is Not a Thing: Toward a Theory of Liberation for the Twenty-first Century
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Beginning from a critique of neoliberalism, and in particular of its concept of freedom, I develop an alternative notion of freedom as love. In order to escape the current neoliberal hegemony, I argue that we must reconnect with the radical traditions of the nineteenth and twentieth centuries. I thus take as my starting point the debate between Herbert Marcuse and Erich Fromm over the nature of freedom that took place in the pages of Dissent in the mid-1950s. Building on their work I construct a theory of freedom as “connective expression.”
104. Radical Philosophy Review: Volume > 19 > Issue: 2
Nanette Funk What We Do and Do Not Learn from Thomas Piketty
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Thomas Piketty’s Capital in the Twenty-First Century is not only a work of economic history and theory but also a political and normative argument and a critique of ideology. It is invaluable for its magisterial documentation of increasing inequality in capitalism, and unprecedented US economic inequality in particular. I situate it within philosophical conceptions of justice. I also identify it as a non-determinist critique of the political economy of capitalism and a substantive and methodological challenge to mainstream economics. I discuss not only what Piketty does not do, as some Marxists do, but what Piketty does do and summarize some of his central claims. I then discuss some problems in his work, some of which have not been addressed in the literature. In particular Piketty’s concept of labor income masks forms of capital, and given his arguments, gender and all women’s reproductive practices should have been addressed more fully.
105. Radical Philosophy Review: Volume > 19 > Issue: 2
A. F. Pomeroy Ontological Borders: On Lives Precarious and Degraded
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Judith Butler maintains that the universality of the precarity of life confirms the interdependence of lives. Such interdependence makes us fundamentally responsible for the lives of Others. Through the application of Marx’s critique of capitalism as ontological degradation, we ask whether the notions of a life and of lives as Butler outlines them in her recent works are adequate to ground moral understanding and practice, or whether, the manner in which human lives produce and reproduce themselves within the capitalist context (now being globalized) problematizes the revision of the ethical. We therefore expand from her claim that “moral theory has to become social critique if it is to know its object and act upon it” (Butler, 2004).
106. Radical Philosophy Review: Volume > 19 > Issue: 2
Suzanne Hamilton Risley If We Were Really Being Deceived: The Spaces of Animal Oppression in the US, Bad Faith, and the Engaged Exposé
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Current struggles over laws prohibiting and criminalizing the public disclosure of violence in the spaces of animal use in the US have underscored the centrality of exposés to animal activism. This article complicates the activist belief in the power of exposure—“If slaughterhouses had glass walls . . .”—by drawing on the insights of Jean-Paul Sartre and Simone de Beauvoir concerning the prevalence of bad faith in systems of oppression and exploitation. I describe four forms of bad faith common to these systems, and offer suggestions for exposés of the animal enterprise modeled on Sartre’s and de Beauvoir’s “engaged exposés.”
107. Radical Philosophy Review: Volume > 19 > Issue: 2
Mladjo Ivanovic Orcid-ID Holding Hands with Death: The Dark Side of Our Humanitarian Present
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This paper explores the historical conditions under which the object of humanitarian discourse is conceived and organized. What is problematic about this discourse is not only the alarming reality of humanitarianism’s intertwinement with militarism and political power, but also the calculated arbitrariness of redress that brings into question which norms guide public articulations of victims’ suffering. By questioning how a specific understanding of the other is formed, this paper aims to draw attention to the inconsistencies associated with the problematic relation between witnessing atrocities and the moral responses that this should entail.
108. Radical Philosophy Review: Volume > 19 > Issue: 2
Alberto Hernandez-Lemus Beyond Pensiero debole in Latin America: Territories Outside State Structures
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Taking the work of Gianni Vattimo and Santiago Zabala, Hermeneutic Communism, as a point of departure, this essay explores the concept of pensiero debole (weak thought) and its application to progressive contemporary Latin American governments, which the authors describe as “communist in spirit.” The essay embraces pensiero debole as a method to disagree with Vattimo and Zabala’s assessment and to contrast the policies of state capitalism carried out by those governments to the praxis of anti-systemic social movements engaged in a reformulation of territorial autonomy consonant with what John Holloway calls Change the World Without Taking Power.
109. Radical Philosophy Review: Volume > 19 > Issue: 2
Harry van der Linden Arguments against Drone Warfare with a Focus on the Immorality of Remote Control Killing and "Deadly Surveillance"
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Drone warfare, particularly in the form of targeted killing, has serious legal, moral, and political costs so that a case can be made for an international treaty prohibiting this type of warfare. However, the case would be stronger if it could be shown that killing by drones is inherently immoral. From this angle I explore the moral significance of two features of this technology of killing: the killing is done by remote control with the operators geographically far away from the target zone and the killing is typically the outcome of a long process of surveillance. I argue that remote control killing as such might not be inherently wrong but poses the risks of globalizing conflict and prioritizing troop protection above civilian safety, while the “deadly surveillance” aspect of drone killing makes it most clearly intrinsically wrong.
110. Radical Philosophy Review: Volume > 19 > Issue: 3
José Jorge Mendoza Orcid-ID Introduction
111. Radical Philosophy Review: Volume > 19 > Issue: 3
Harry van der Linden Editor's Introduction
112. Radical Philosophy Review: Volume > 19 > Issue: 3
Lawrence Blum White Privilege, Injustice, and the "Black Lives Matter" Movement
113. Radical Philosophy Review: Volume > 19 > Issue: 3
Myisha Cherry The Color and Content of Their Fears: A Short Analysis of Racial Profiling
114. Radical Philosophy Review: Volume > 19 > Issue: 3
John Murungi Naomi Zack and In-Your-Face Philosophy
115. Radical Philosophy Review: Volume > 19 > Issue: 3
Naomi Zack Orcid-ID The Idea of White Privilege, Rights, and Gender: Replies to My Critics
116. Radical Philosophy Review: Volume > 19 > Issue: 3
Donald Kingsbury Populism as Post-Politics: Ernesto Laclau, Hegemony, and the Limits of Democracy
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The work of Ernesto Laclau develops a line of equivalences in which populism is hegemony is democracy is politics. Against this, I contend Laclau recreates rather than challenges basic tenets of modern liberalism and ultimately risks contributing to the “post political” order against his populist reason is deployed. Drawing from José Carlos Mariátegui, Antonio Gramsci, and Jodi Dean, I outline the limitations of hegemony theory and populism for thinking through the roadblocks and possibilities for social change in the present. The essay concludes with a provocation to de-center and de-fetishize democracy’s place in the radical imaginary.
117. Radical Philosophy Review: Volume > 19 > Issue: 3
Dan Wood Political Philosophy and the Vestiges of Colonialism: A Critical Analysis of Žižek’s Leftist Plea for Eurocentrism
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In this essay I argue that Slavoj Žižek’s “A Leftist Plea for ‘Eurocentrism’” betrays, in an exceptionally telling way, the existence and persistence of dimensions of modern colonialism within contemporary continental philosophy. After offering a general characterization of the way in which the idea of the “West” is used to justify (neo)colonialist patterns of thinking, I provide a thorough criticism of each of Žižek’s central premises.
118. Radical Philosophy Review: Volume > 19 > Issue: 3
Tom Malleson A Community-Based Good Life or Eco-Apartheid
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If climate change continues unabated it will create massive insecurity and displacement, particularly for people in the Global South, leading to extreme pressure to migrate to the Global North. Yet political policy in the North is overwhelmingly hostile to large-scale immigration. We are therefore on a collision course of increased pressure to migrate facing increased barriers to migration – a global structure I refer to as eco-apartheid. This paper argues that preventing eco-apartheid requires, fundamentally, a massive shift in culture – from a vision of a good life with growth and consumption at its centre, to one centered on community, free time and relationships. However, this shift in culture can only be accomplished with a corresponding shift in our economies towards real security for all; real economic security requires a new kind of robust welfare state, premised on the provision of generous public services and work sharing to maintain high employment.
119. Radical Philosophy Review: Volume > 19 > Issue: 3
Nathan J. Jun On Philosophical Anarchism
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In this essay I argue that what has been called “philosophical anarchism” in the academic literature bears little to no relationship with the historical anarchist tradition and, for this reason, ought not to be considered a genuine form of anarchism. As I will demonstrate, the classical anarchism of the nineteenth and early twentieth centuries is to be distinguished from other political theories in regarding all hierarchical institutions and relationships—including, but not limited to, the state—as incorrigibly dominative or oppressive and, for this reason, immoral. Lastly, I argue that defenders of such institutions and relationships must take the challenge posed by classical anarchism seriously by engaging substantively with actual anarchist positions.
120. Radical Philosophy Review: Volume > 19 > Issue: 3
Patricia S. Mann On the Precipice with Naomi Klein, Karl Marx and the Pope: Towards a Postcapitalist Energy Commons and Beyond
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Why hasn’t the Marx-inspired Left seized upon catastrophic climate change as the basis for reconceiving historical materialism and the contradictions fueling anticapitalist struggle in the twenty-first century? Defining core participants as energy users and abusers, anchored in the opposition to fossil-fueled profit and growth rather than in traditional class conflicts, the struggle to create a postcapitalist energy commons can become the leading edge of a more broadly conceived global struggle for a sustainable and just postcapitalist society. The new global movement will be enabled by technologies of green energy microproduction, an energy internet for sharing energy on postcapitalist grids, and efforts to create more sustainable community relationships and practices. Catastrophic climate change can become the occasion for reigniting a Marx-inspired sense of transformative agency and solidarity that will enable us to confront transnational capitalism globally and locally in ways that are beyond the imaginative bounds of the current paper.