On the Futures of the Subject
ABSTRACT: This paper is intended as an inquiry regarding contemporary critical assays of subjectivity. In response to the contemporary politics of representation, both in expressions of essentialist identity politics and in versions of social constructivism, and their implication of all pedagogical practices in transfers of power, I wish to project the question of the subject’s futures. I choose to discuss the limits of the interior, monadic subject for consideration not only its historical and contemporary effects in the politics of representation, but also for the possibility of thinking beyond it. In the spirit of Foucault’s ethical project only a special kind of curiosity and a thinking ‘otherwise’ could, if luck and wit permit, allow us as individual subjects to go beyond ourselves. Thinking otherwise, when possible, could also suggest going beyond ourselves collectively in the creation of provisional critical pedagogical and ethical community.
The notion of a decentered subject, now affixed to postmodern thought and practice, remains elusive. As a sometimes notorious, sometimes vogue tenet of cultural politics, the multiple, positioned subject breaks from traditional anchorages, whether theological, philosophical and political and their cultivation of experience. Most difficult for public critical reception are accounts of fragmentation and centerless identity, fueling charges that a moral vacuum has been excavated. The risk of losing any guarantee to permanence, order and a planned purpose to life is too great a secular leap into the void for most modern individuals to accept. While the specters of social fragmentation have been recognized as modes of experience under reifying modern social relations, the split subject, from Descartes to Freud and, on into postmodernism's displacements, a nostalgia for a substantial, core self persists.
This paper is intended as an inquiry regarding contemporary critical assays of subjectivity. In response to the contemporary politics of representation, both in expressions of essentialist identity politics and in versions of social constructivism, and their implication of all pedagogical practices in transfers of power, I wish to project the question of the subject's futures.
I choose to discuss the limits of the interior, monadic subject for consideration not only its historical and contemporary effects in the politics of representation, but also for the possibility of thinking beyond it. In the spirit of Foucault's ethical project only a special kind of curiosity and a thinking `otherwise' could, if luck and wit permit, allow us as individual subjects to go beyond ourselves.
Cleopatra VII Thea Philopator, also known as Cleopatra VII was the last ruler of the Macedonian dynasty. She was born around 69 B.C. and died in 30 B.C. Her race is very speculated, many people believe that she is Greek descent but the theory of her being black African has arose now.
This paper is an attempt to do something that is probably not a good idea. I am going to try and take the ideas of some of the most prominent postmodern Sociological thinkers and mesh them together in some sort of coherent format. The purpose of this paper is to provide a starting place for people interested in postmodern Sociological thought. There really is no one all-encompassing postmodern theory, or a group of like-minded postmodern theorists. In fact this notion is antithetical to much of what postmodern literature maintains. At the same time, there has to be similar themes that run through postmodern theories, or it wouldn’t have the label it does. So, lets take a look at some of the similarities as a starting point. One of the most startling similarities of some of the most prominent postmodern Sociological theorists is their reliance on modern Sociological theorists, specifically, Karl Marx. At first this may seem strange, after all Marx is the ultimate modern theorist. How can theory that is often so radically opposed to modernity rely on Marx? One of the problems that has haunted Sociology in recent years is its theories feel like they have grown stale, much of today’s Sociological theory is really a cover of another theory. Regurgitations of Marx, Max Weber, or Emile Durkheim. Theorists we label postmodern have formulated their ideas in this type of environment. Therefore, they have a modern base, they have rejected this modern base to give us something new, and often insightful, for most. Others consider it a waste of time. Post modernity relies heavily on theory, largely because most of the Sociological postmodern thinkers were schooled in this traditi...
In Claudia Rankine’s 2014 book, Citizen: An American Lyric, she promotes the idea of a “post-race” society, captivating the reader into a position of self-reflection. The lyricism of her prose explores the definition of the titular ‘citizen’, thereby encouraging and promoting change. Her incentive is not to change the minds of readers, only broaden scope of the world they already have, honing on the undeniable reality of the world. She invites her reader to emotions of grief and outrage, which leads the reader toward self-awareness. Citizen seeks to inspire her audience through the presentation of identity politics in the modern-day. It is a work premised on self-awareness to unconscious thoughts and actions. Her use of the second person,
This personal narrative is attained only because of the important role History plays in tying these factors together. In order for one to relate identity to difference using the dialogical method, he/she must “position [themselves] somewhere in order to say anything at all.” This position is attained through an understanding of history; a history which...
The critical case study to the novel establishes a definition of a type of critical response, and then gives as close an example that fits that mode of criticism—BORING! First, the book has these forms of criticism laid out contiguously, as if they occurred only spatially and not temporally. This flattened and skewed representation of critical approaches, taking an argument out of its context (an academic debate) and uses it as if it were a pedagogical tool. Just as criticism in many ways takes the life out of the text, by dissecting it and making it a part of an argument, the “model critical approach” takes the life out of criticism.
Around 69 B.C, one of the most famous female rulers ever known was born, she was Cleopatra. She was the descendent of the Egyptian ruler, Ptolemy XII, and she would eventually became the queen of ancient Egypt herself. She was known for being extremely intelligent and very charming, and because of this many romans feared her and viewed her as a threat. When her father died the throne of Egypt was left to her and her brother, Ptolemy XIII, and rivalry formed between the two, making her even more determined to become the sole ruler of Egypt. Cleopatra had trained all her life to be the successor of Egypt and she hungered for power. Like her father, she tried to have peace with Rome and maybe even have power over them. She would gain her power by having Caesar one and only son, Caesarion, the loyalty of Marc Antony, a well-known general who was popular among the troops in Rome, and of course by using her intelligence and Egypt’s resources. Cleopatra was a successful ruler because she had a thirst for power.
Deep-seated in these practices is added universal investigative and enquiring of acquainted conflicts between philosophy and the art of speaking and/or effective writing. Most often we see the figurative and rhetorical elements of a text as purely complementary and marginal to the basic reasoning of its debate, closer exploration often exposes that metaphor and rhetoric play an important role in the readers understanding of a piece of literary art. Usually the figural and metaphorical foundations strongly back or it can destabilize the reasoning of the texts. Deconstruction however does not indicate that all works are meaningless, but rather that they are spilling over with numerous and sometimes contradictory meanings. Derrida, having his roots in philosophy brings up the question, “what is the meaning of the meaning?”
When we interpret a text, we bring our own hopes, fears, joys and beliefs to the forefront, despite our claims of intellectual objectivity, and what is at stake is not just an evaluation of the work itself, but often an evaluation of our political, social, psychological and emotional identities. What we see or read into a text can become a kind of experiment, a literary depiction of the way we see, or would like to see, and interpret ourselves and our world. Often, in the course of interpreting, we feel compelled to name and label both writer and text in order to talk about them in ways that make sense to us, and in order to pinpoint them in relation to ourselves. When we label anything, we attempt to control or own it; we assign values or a set of rules to that person or object. What is lost in that process...
Each year, about 2.1 million people die from vaccine-preventable diseases. Many children may not receive their necessary first year vaccinations because of lack of availability, religious beliefs, and safety concerns (Healy, Rench, and Baker 540). The dictionary definition of a vaccine is a biological preparation that improves the immunity to a certain disease (Healy, Rench, and Baker 540). Although all 50 States in the United States require children to be vaccinated to certain diseases before entering school, the states also have exemptions for these vaccinations (Lu 870). Parents often choose not to get their children immunized, and it has proven harmful to the health of the global population. It is important for parents to have their children vaccinated against diseases such as measles, mumps, and polio because it is important to promote the welfare of the human race (Parkins 439).
ABSTRACT: Of all the German idealists, Jean-Paul Sartre refers the least to Fichte-so little in fact that there have been long-standing suspicions that he was not even familiar with Fichte's writings. It is perhaps ironic, then, that Fichte's writings are as helpful as they are for clarifying Sartre's views, especially his views on subjectivity and inter-subjectivity. Here I want to look closely at a key concept in Fichte's mature writings: the concept of the Anstoss, a concept which Dan Breazeale has called "Fichte's original insight." Fichte introduces the Anstoss, or "check," to explain why the I posits the world as it does. In effect, the Anstoss is the occasion of the facticity of the I. I will show that his concept can be uniquely helpful in understanding the role the body plays in Sartre's theory of inter-subjectivity. The importance of Sartre's account of the body for his theory of subjectivity and inter-subjectivity has been chronically under-appreciated by his interpreters; this comparison is the beginning of an attempt to rectify that. In turn the concept of the Anstoss provides a means for analyzing the necessary differences between any Sartrean and Fichtean ethics based on their respective accounts of inter-subjectivity.
The issue of identity is of primary importance in the cosmopolitan today’s world characterized by blending of cultures and globalization processes. Identity is a construct: the ways an individual understands what it is to belong to a certain gender, race or culture. As Jonathan Culler says “Literature has not only made identity a theme; It has played a significant role in the construction of the identity of the readers. Literary works encourage identification with characters by showing things from their point of view” (2005: 112). In this regard there is a lot of theoretical debate that concerns the nature of ‘subject’ or ‘self’. The question about the ‘subject’ is ‘what am I?’ and further the question whether the identity of the ‘subject’ ‘something given’ or ‘something constructed’ has
The development of semiotics in the 20th century revealed much about ideology in mass culture. Structuralist Roland Barthes' texts on the matter are very much products of their times, yet many still have a troubling modern-day relevance. Barthes' Mythologies demonstrates the possibilty to find meaning through the 'trivia' of everyday life. He claims to want to challenge the 'innoncence' and 'naturalness' of cultural texts and practices, as they are capable of producing a multitude of supplementary meanings, or 'connotations'.
Different speakers not only present different viewpoints, but also mirror different aspects of the modern cultural experience. This not only presents a group of varying viewpoints, but also a sort of anthropological description of post-World War II Europe. For instance, Eliot gives a picture of the rootlessness experienced by many Europeans in line...
Parental involvement promotes the social growth of a child. Children whose parents are involved in their education have many advantages. They have better grades, test scores, long-term academic achievement, attitudes and behavior than those with disinterested mothers and fathers (Gestwicki, 2001). Parents becoming involved in their child's schooling creates extra sources of social constraint to influence the child's behavior (McNeal, 2001). For example, parents talking to their children and becoming involved in the school conveys a message to the child of education being important. Parents should be talking with your children's teacher and letting her know about your family. The more she knows about your child, the better she will be able to connect with your child.
No one can stay in himself; the humanity of man, subjectivity, is a responsibility for others, an extreme vulnerability. The return to self becomes interminable detour. Prior to consciousness and choice, before the creature collects himself in present and representation to make himself essence, man approaches man. He is stitched of responsibilities. Through them, he lacerates essence.1