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Opening a new debate on ethical reasoning after Kant, Drew Dalton addresses the problem of the absolute in ethical and political thought. Attacking the foundation of European philosophical morality, he critiques the idea that in order for ethical judgement to have any real power, it must attempt to discover and affirm some conception of the absolute good. Without rejecting the essential role the absolute plays within ethical reasoning, Dalton interrogates the assumed value of the absolute. Dalton brings some of the most influential contemporary philosophical traditions into dialogue with each other: speculative realists like Badiou and Meillassoux; phenomenologists, including Husserl, Heidegger, and Levinas; German Idealists, especially Kant and Schelling; psychoanalysts Freud and Lacan; and finally, post-structuralists, specifically Foucault, Deleuze, and Ranciere. The relevance of these thinkers to concrete socio-political problems is shown through reflections on the Holocaust, suicide bombings, the rise of neo-liberalism and neo-nationalism, as well as rampant consumerism and racism. This book re-defines ethical reasoning as that which refuses absolutes and resists what Milton's devil in Paradise Lost called the “tyranny of heaven.” Against traditional ethical reasoning, Dalton sees evil not as a moral failure, but as the result of an all too easy assent to the absolute; an assent which can only be countered through active resistance. For Dalton, resistance to the absolute is the sole channel through which the good can be defined.
The economist Albert O. Hirschman famously argued that citizens of democracies have only three possible responses to injustice or wrongdoing by their government: we may leave, complain, or comply. But in When All Else Fails, Jason Brennan argues that there is fourth option. When governments violate our rights, we may resist. We may even have a moral duty to do so. For centuries, almost everyone has believed that we must allow the government and its representatives to act without interference, no matter how they behave. We may complain, protest, sue, or vote officials out, but we can't fight back. But Brennan makes the case that we have no duty to allow the state or its agents to commit injustice. We have every right to react with acts of "uncivil disobedience." We may resist arrest for violation of unjust laws. We may disobey orders, sabotage government property, or reveal classified information. We may deceive ignorant, irrational, or malicious voters. We may even use force in self-defense or to defend others. The result is a provocative challenge to long-held beliefs about how citizens may respond when government officials behave unjustly or abuse their power
The clearest, boldest and most systematic statement of Simon Critchley’s influential views on philosophy, ethics, and politics, Infinitely Demanding identifies a massive political disappointment at the heart of liberal democracy. Arguing that what is called for is an ethics of commitment that can inform a radical politics, Critchley considers the possibility of political subjectivity and action after Marx and Marxism, taking in the work of Kant, Levinas, Badiou and Lacan. Infinitely Demanding culminates in an argument for anarchism as an ethical practice and a remotivating means of political organization.
What and how should individuals resist in political situations? Chris Henry brings together the work of Althusser, Badiou and Deleuze in order to offer a new idea of political practice He develops a structural ontology that gives rise to non-idealist, non-dogmatic, yet ethical practices of resistance against the return of classical ontological dualities.
A systematic account of the right to resist oppression and of the forms of armed force it can justify.
This book includes revisions of papers originally presented at the inaugural conference of the International Society for MacIntyrean Philosophy, on the theme of Alasdair MacIntyre's Revolutionary Aristotelianism: Ethics, Resistance and Utopia, hosted by the Human Rights and Social Justice Research Institute at London Metropolitan University. The papers selected are by fifteen leading international philosophers and political theorists. Writing from a variety of perspectives, they address MacIntyre's accounts of Aristotelianism, Thomism and Marxism, his virtue ethics and metaethics, the development of his philosophical project, and his critiques of managerialism, capitalism and liberalism. The book concludes with an extensive response by MacIntyre, in which he clarifies his past arguments, his present position, and his relation to rival theories of moral, political and social practice.
This book explores the meaning and practice of corporeal ethics in organized life. Corporeal ethics originates from an emergent, embodied, and affective experience with others that precedes and exceeds those rational schemes that seek to regulate it. Pullen and Rhodes show how corporeal ethics is fundamentally based in embodied affect, yet practically materialized in ethico-political acts of positive resistance and networked solidarity. Considering ethics in this way turns our attention to how people’s conduct and interactions might be ethically informed in the context of, and in resistance to, the masculine rationality of dominating organizational power relations in which they find themselves. Pullen and Rhodes outline the ways in which ethically grounded resistance and critique can and do challenge self-interested organizational power and privilege. They account for how corporeal ethics serves to destabilize the ways that organizations reproduce practices that negate difference and result in oppression, discrimination, and inequality. The book is suitable for students, scholars, and citizens who want to learn more about the radical possibilities of how political actions arising from corporeal ethics can strive for equality and justice.
This book serves as both an introduction to the concept of resistance in poststructuralist thought and an original contribution to the continuing philosophical discussion of this topic. How can a body of thought that mistrusts universal principles explain the possibility of critical resistance? Without appeals to abstract norms, how can emancipatory resistance be distinguished from domination? Can there be a poststructuralist ethics? David Hoy explores these crucial questions through lucid readings of Nietzsche, Foucault, Bourdieu, Derrida, and others. He traces the genealogy of resistance from Nietzsche's break with the Cartesian concept of consciousness to Foucault's and Bourdieu's theories of how subjects are formed through embodied social practices. He also considers Levinas, Heidegger, and Derrida on the sources of ethical resistance. Finally, in light of current social theory from Judith Butler to Slavoj Zizek, he challenges "poststructuralism" as a category and suggests the term "post-critique" as a more accurate description of contemporary Continental philosophy. Hoy is a leading American scholar of poststructuralism. Critical Resistance is the only book in English that deals substantively with the topical concept of resistance in relation to poststructuralist thought, discussions of which have dominated Continental social thought for many years.
This book explores the epistemic side of racial and sexual oppression. It elucidates how social insensitivities and imposed silences prevent members of different groups from listening to each other.
Lisa Tessman's Burdened Virtues is a deeply original and provocative work that engages questions central to feminist theory and practice, from the perspective of Aristotelian ethics. Focused primarily on selves who endure and resist oppression, she addresses the ways in which devastating conditions confronted by these selves both limit and burden their moral goodness, and affect their possibilities of flourishing. She describes two different forms of "moral trouble" prevalent under oppression. The first is that the oppressed self may be morally damaged, prevented from developing or exercising some of the virtues; the second is that the very conditions of oppression require the oppressed to develop a set of virtues that carry a moral cost to those who practice them--traits that Tessman refers to as "burdened virtues." These virtues have the unusual feature of being disjoined from their bearer's own well being. Tessman's work focuses on issues that have been missed by many feminist moral theories, and her use of the virtue ethics framework brings feminist concerns more closely into contact with mainstream ethical theory. This book will appeal to feminist theorists in philosophy and women's studies, but also more broadly, ethicists and social theorists.