In lieu of an abstract, here is a brief excerpt of the content:Separating the Human from the Divine Cesáreo Bandera University ofNorth Carolina at Chapel Hill Myths are hard to die. One such myth concerns what happened with poetry in general, that is to say, imaginative literature or literary fiction, in the transition from the Middle Ages to the Renaissance and beyond. Its basic outline was developed during the nineteenth century. J. E. Spingarn, for example, echoes such a myth in (...) his History of Literary Criticism in the Renaissance, first published in 1899, which has gone through many editions and reprintings since then. In it we read the following: The first problem of Renaissance criticism was the justification of imaginative literature. The existence and continuity of the aesthetic consciousness, and perhaps, in a less degree, of the critical faculty, throughout the Middle Ages, can hardly be denied; yet distrust of literature was keenest among the very class of men in whom the critical faculty might be presupposed, and it was as the handmaid of philosophy, and most of all as the vassal of theology, that poetry was chiefly valued.... The Renaissance was thus confronted with the necessity ofjustifying its appreciation of the vast body of literature which the Revival of Learning had recovered for the modern world. (3) Speaking of Savonarola's De Divisione ac Utilititate Omnium Scientiarum, written about 1492, he concludes as follows: In fine, as a reformer, he represents for us the religious reaction against the paganization of culture by the humanists. But the forces against him were too strong. Even the Christianization of culture effected during the next century by the Council of Trent was hardly more than temporary. Humanism, which represents 74Cesáreo Bandera the revival of ancient pagan culture, and rationalism, which represents the growth of the modem spirit in science and art, were currents too powerful to be impeded by any reformer, however great. (14) This general picture of the historical standing and the fate of literary fiction as we move from the Middle Ages into the modern era, is still very much with us, even though it is ill at ease with, or flatly contradicted by, undeniable historical facts. For example, the incredible notion of a "paganization of culture by the humanists" would have horrified somebody as profoundly Christian as Petrarch and, later on, Erasmus, who criticized the scholastics "in the name of a purer and simpler mode of piety and religious devotion" (Mazzeo 17). Or the mistaken idea that modern rationalism was much more hospitable to poetry than the old scholastic one. For from the seventeenth century on, as J. F. West has pointed out, the whole tide of [scientific] opinion was running strongly against poetry, metaphor, and poetic prose. The philosophers generally saw them as an obstacle to truth. Hobbes regarded metaphor as one of the hindrances to straight thinking. Rousseau thought that the philosophy of Descartes had 'cut the throat of poetry'; and John Locke, late in the century, openly regarded poetry as made up of 'pleasant pictures and agreeable visions in the fancy,' but basically misleading. (114) It is indeed true that in medieval scholasticism poetry occupies the lowest rank in the hierarchical structure of the arts and sciences. But it does have a place there. It would have never occurred to Thomas Aquinas, for example, to expel it from that position as something dangerous, something to be avoided. In fact, as he tells us at the beginning of the Summa Theologica, theology itself, the highest of the sciences, does not consider it below its dignity to make use of metaphor and other poetic devices propter utilitatem ac necessitatem. And yet it is precisely that kind of violent expulsion ofpoetic fiction that will be attempted during the Renaissance. In the words of Russell Fraser, "it is in the Renaissance, and not the Middle Ages that the artist is driven from the commonwealth" (39). It was then that the "war against poetry" intensified to fever pitch. It is, therefore, an error to imagine that those in the sixteenth and seventeenth centuries who bitterly attacked poetic fiction in general and the theater in particular as a very dangerous threat to religion and morality, were fanatic hold-overs from a medieval past... (shrink)

En este artículo nos centramos en la consideración de las injusticias epistémicas como emociones público-privadas para enfrentar la injusticia epistémica estructural. Partimos de la propuesta de Judith Shklar, quien critica a la concepción tradicional centrada en la justicia que entiende a las injusticias como una falla del modelo. En esta línea, revisamos la propuesta de Miranda Fricker sobre la injusticia epistémica como injusticia estructural, conceptualización que complejizamos a partir de los aportes de Sally Haslanger. Luego, a partir del planteo (...) de Sarah Ahmed, nos centramos en la dimensión social y a la vez individual de las emociones, entendidas como prácticas sociales y culturales. Desde este abordaje, destacamos el valor epistémico de las emociones socialmente valoradas como negativas, cuyo saber ha sido infravalorado a lo largo de la historia por la epistemología tradicional. En este sentido es que entendemos a la injusticia epistémica como emoción público-privada. Para finalizar, sumamos a este enfoque la propuesta de las estructuras del sentir de Raymond Williams, para profundizar en el análisis de la injusticia epistémica estructural desde esta propuesta entendiendo a las injusticias epistémicas como emociones público-privadas que emergen como sentir epocal. (shrink)

This chapter contains sections titled: References.

A través de las categorías presentadas por Jacques Lacan, el pensar, el deseo y el goce, y en diálogo con la filosofía, se busca aportar un análisis de la producción histórica del sujeto que causó el Holocausto. El modo en que dicho acontecimiento atraviesa también el inconsciente de una cultura puso en cuestión el principio de conocimiento, de interpretación y de verdad sostenido por las ciencias y los saberes hasta entonces. Se amplía, pues, el campo de visión más allá de (...) lo propuesto por Hannah Arendt, y se enfoca hacia el inconsciente no solo individual, sino cultural. Se busca, por tanto, un armazón teórico para el desciframiento de esa subjetividad que produce los totalitarismos -- (Fuente: Anthropos). (shrink)

Revisiting Edward Said's late proposals for a one-state solution, Butler has come to a startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical ...

The unlivable is the most extreme point of human suffering and injustice. But what is it exactly? How do we define the unlivable? And what can we do to prevent and repair it? These are the intriguing questions Judith Butler and Frédéric Worms discuss in a captivating dialogue situated at the crossroads of contemporary life and politics. Here, Judith Butler criticizes the norms that make life precarious and unlivable, while Frédéric Worms appeals to a "critical vitalism" as a (...) way of allowing the hardship of the unlivable to reveal what is vital for us. For both Butler and Worms, the difference between the livable and the unlivable forms the critical foundation for a contemporary practice of care. Care and support, in all their aspects, make human life livable, that is, "more than living." To understand it, we must draw on the concrete practices of humans who are confronted with the unlivable: the refugees of today and the witnesses and survivors of past violations and genocide. They teach us what is intolerable but also undeniable about the unlivable, and what we can do to resist it. Crafted with critical rigor, mutual respect, and lively humor, the compelling dialogue transcribed and translated in this book took place at the École Normale Supérieure (ENS) on April 11, 2018, at a time when close to two thousand migrants were living in nearby makeshift camps in northern Paris. The Livable and the Unlivable showcases this 2018 dialogue in the context of Butler's and Worms's ongoing work and the evolution of their thought, as presented by Laure Barillas and Arto Charpentier in their equally engaging introduction. It concludes with a new afterword that addresses the crises unfolding in our world and the ways a philosophically rigorous account of life must confront them. While this book will be of keen interest to readers of philosophy and cultural criticism, and those interested in vitalism, new materialism, and critical theory, it is a far from merely academic text. In the conversation between Butler and Worms, we encounter questions we all grapple with in confronting the distress and precarity of our times, marked as it is by types of survival that are unlivable, from concentration camps to prisons to environmental toxicity, to forcible displacement, to the Covid pandemic. The Livable and the Unlivable at once considers longstanding philosophical questions around why and how we live, while working to retrieve a philosophy of life for today's Left. (shrink)

This book brings together a group of Judith Butler's philosophical essays written over two decades that elaborate her reflections on the roles of the passions in subject formation through an engagement with Hegel, Kierkegaard, Descartes, Spinoza, Malebranche, Merleau-Ponty, Freud, Irigaray, and Fanon. Drawing on her early work on Hegelian desire and her subsequent reflections on the psychic life of power and the possibility of self-narration, this book considers how passions such as desire, rage, love, and grief are bound up (...) with becoming a subject within specific historical fields of power. Butler shows in different philosophical contexts how the self that seeks to make itself finds itself already affected and formed against its will by social and discursive powers. And yet, agency and action are not necessarily nullified by this primary impingement. Primary sense impressions register this dual situation of being acted on and acting, countering the idea that acting requires one to overcome the situation of being affected by others and the linguistic and social world. This dual structure of sense sheds light on the desire to live, the practice and peril of grieving, embodied resistance, love, and modes of enthrallment and dispossession. Working with theories of embodiment, desire, and relationality in conversation with philosophers as diverse as Hegel, Spinoza, Descartes, Merleau-Ponty, Freud, and Fanon, Butler reanimates and revises her basic propositions concerning the constitution and deconstitution of the subject within fields of power, taking up key issues of gender, sexuality, and race in several analyses. Taken together, these essays track the development of Butler's embodied account of ethical relations. (shrink)

This short book sets out to explore the concept of nature in the context of a changing reality, in which the extent of our transformation of the environment has become evident: What is nature and to what extent has humanity transformed it? How do nature and society relate to one another? What does the idea of a sustainable society entail and how can nature be understood as a political subject? What is the Anthropocene and how does it affect nature as (...) both an idea and a material entity? Has nature perhaps "ended?" In addressing these questions, the author delivers a concise but meaningful study of contemporary understandings of nature, one that goes beyond the limits posed by a single discipline. Adopting a truly comprehensive perspective, the work incorporates classical disciplines such as philosophy, evolutionary theory and the history of ideas; new and mixed approaches ranging from environmental sociology to neurobiology and ecological economics and the emerging area of the environmental humanities and represents a growing branch of political thought that views nature as a new political subject. (shrink)

In this paper I propose a new theoretical framework to analyse socio‐technical epistemic practices and systems on the Web and beyond, and apply it to the topic of web‐based scientific publishing. This framework is informed by social epistemology, science and technology studies (STS) and feminist epistemology. Its core consists of a tripartite classification of socio‐technical epistemic systems based on the mechanisms of closure they employ to terminate socio‐epistemic processes in which multiple agents are involved. In particular I distinguish three mechanisms (...) of closure, integration, aggregation and selection, and argue that they correspond to three different types of epistemic sociality. Different systems can employ different mechanism of closure or combinations thereof. Yet each mechanism has its own epistemic merits, depends on specific social, technical and epistemic prerequisites, has different strengths and weaknesses, and is optimal for different epistemic tasks. The aim of my analysis is twofold. Distinguishing different modes of epistemic sociality is a way for me not only to put forward a more nuanced framework for analysing socio‐epistemic practices, such as web‐based scientific publishing and scholarly communication. It can also serve as the theoretical basis for improving them. (shrink)

In this profound appraisal of post-September 11, 2001 America, Judith Butler considers the conditions of heightened vulnerability and aggression that followed from the attack on the US, and US retaliation. Judith Butler critiques the use of violence that has emerged as a response to loss, and argues that the dislocation of first-world privilege offers instead a chance to imagine a world in which that violence might be minimized and in which interdependency becomes acknowledged as the basis for a (...) global political community. (shrink)

This book brings together the most current thinking about the Anthropocene in the field of Environmental Political Theory ('EPT'). It displays the distinctive contribution EPT makes to the task of thinking through what 'the environment' means in this time of pervasive human influence over natural systems. Across its chapters the book helps develop the idea of 'socionatural relations'--an idea that frames the environment in the Anthropocene in terms of the interconnected relationship between human beings and their surroundings. Coming from both (...) well-established and newer voices in the field, the chapters in the book show the diversity of points of view theorists take toward the Anthropocene idea, and socionatural relations more generally. However, all the chapters exemplify a characteristic of work in EPT: the self-conscious effort to provide normative interpretations that are responsive to scientific accounts. The Introduction explains the complicated interaction between science and EPT, showing how it positions EPT to consider the Anthropocene. And the Afterword, by a pioneer in the field, relates all the chapters to a perspective that has been deeply influential in EPT. This book will be of interest to scholars already engaged in EPT. But it will also serve as an introduction to the field for students of Political Theory, Philosophy, Environmental Studies, and related disciplines, who will learn about the EPT approach from the Introduction, and then see it applied to the pressing question of the Anthropocene in the ensuing chapters. The book will also help readers interested in the Anthropocene from any disciplinary perspective develop a critical understanding of its political meanings. (shrink)

Con el objetivo de evidenciar la forma en que la diversidad sociodemográfica ha resignificado el proceso de desarrollo territorial y origina líneas de fuga que trascienden la hegemonía de los poderes económicos-políticos-ambientales en los Llanos-Orientales, se realiza una metodología experimental que combina análisis situacionales, la genealogía, y la reconstrucción histórica de fenómenos sociales a través de 87 entrevistas a líderes sociales entre el 2019-2021. Los resultados muestran un territorio de activa conexión cultural que favorecen la lucha contra hegemónica dentro de (...) las metáforas de “el mito del Estado nación” y “la imposibilidad de generar alternativas”. El análisis expone la existencia de rebeliones de conducta a través de resistencias cotidianas creativas, políticas y culturales, que favorecen el poder de la confianza, la solidaridad, la cooperación, el afecto, así como los liderazgos colectivos. Se concluye que el poder central no tiene la capacidad de capturar estas resistencias ya que no tiene la potencia analítica para percibir la reconfiguración del espíritu humano ni las variaciones del tejido social. (shrink)

Questioning the dominant view that Deleuze and Merleau-Ponty have little of substance in common, Judith Wambacq draws on unpublished primary sources and current scholarship in English and French to bring them into a compelling dialogue to reveal a shared concern with the transcendental conditions of thought.

A key issue in the business ethics field is the design of effective measures for assessing the ethical culture of organizations. The Corporate Ethical Virtues Model (CEV), developed by Kaptein in 2008, is an instrument for measuring ethical culture, and has been applied, adapted and validated in different contexts. In 2013, DeBode, Armenakis, Field and Walker developed the CEV–S, a shortened version of the original scale. Both the CEV and CEV–S assess eight dimensions based on corporate ethical virtues: clarity, congruency (...) of supervisors, congruency of senior management, feasibility, supportability, transparency, discussability and sanctionability. The objective of this study is to present a Spanish version of the CEV–S and its validation process. The scale was applied to two samples of 114 and 193 Colombian employees from two companies operating in the services sector. The confirmatory factor analyses revealed a good fit for the eight-factor structure of the Spanish CEV–S and the statistical tests applied showed good levels of reliability and validity for this scale. The adequate psychometric properties shown by the Spanish CEV–S may support its use in future research to measure organizational ethical culture in Spanish-speaking settings. (shrink)

Toute oeuvre veut tenir l'attention, la diriger et produire de l'effet. Mais l'attention et l'effet ne sont pas les memes selon que l'oeuvre en dit plus ou en dit moins c'est-a-dire selon sa densite. Le developpe ou le concis, l'emphatique ou l'elude, le riche ou l'austere ne produisent pas les memes intensites. En explorant les variations de la densite litteraire, on retrouve directement des enjeux essentiels. Que vise l'ideal du complet face a l'ideal du pur? Comment la litterature se rapporte-t-elle (...) au langage ordinaire? Quel peut etre le minimum artistique qui subsiste au bord du silence? Comment comprendre l'echec de la lecture, l'interet perdu et l'ennui? (shrink)

Despite continuing controversies regarding the vital status of both brain-dead donors and individuals who undergo donation after circulatory death (DCD), respecting the dead donor rule (DDR) remains the standard moral framework for organ procurement. The DDR increases organ supply without jeopardizing trust in transplantation systems, reassuring society that donors will not experience harm during organ procurement. While the assumption that individuals cannot be harmed once they are dead is reasonable in the case of brain-dead protocols, we argue that the DDR (...) is not an acceptable strategy to protect donors from harm in DCD protocols. We propose a threefold alternative to justify organ procurement practices: (1) ensuring that donors are sufficiently protected from harm; (2) ensuring that they are respected through informed consent; and (3) ensuring that society is fully informed of the inherently debatable nature of any criterion to declare death. (shrink)