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Lecture
This scintillating book by one of the most interesting young sociologists currently working in the USA is a provocative and timely contribution to the debate on civilization, modernity and postmodernity. The author argues that modernity never jettisoned barbarism. Instead barbarism was repackaged in modern and postmodern traditions and cultures.
This two-volume co-authored study explores the history of the concept ‘barbarism’ from the 18th century to the present and illuminates its foundational role in modern European and Western identity. It constitutes an original comparative, interdisciplinary exploration of the concept’s modern European and Western history, with emphasis on the role of literature in the concept’s shifting functions. The study contributes to a historically grounded understanding of this figure’s past and contemporary uses. It combines overviews with detailed analyses of representative works of literature, art, film, philosophy, political and cultural theory, in which “barbarism” figures prominently. Diese auf 2 Bände konzipierte komparatistische und interdisziplinäre Studie in englischer Sprache geht der Geschichte des Barbarenbegriffs vom 18. Jahrhundert bis zur Gegenwart nach. Seit der griechischen Antike spielen Bild und Begriff des Barbarischen eine eminente Rolle für das abendländische Selbstverständnis. Die Studie verbindet Epochenüberblicke mit der Analyse herausragender literarischer, philosophischer, politik- und kulturtheoretischer, aber auch bildkünstlerischer und kinematographischer Werke und legt einen besonderen Akzent auf den Beitrag ästhetischer Verfahren zur Aufdeckung der Herkunft und der Implikationen des Barbarenbegriffs.
Barbarism and civilization form one of the oldest and most rigid oppositions in Western history. According to this dichotomy, barbarism functions as the negative standard through which "civilization" fosters its self-definition and superiority by labeling others "barbarians." Since the 1990s, and especially since 9/11, these terms have become increasingly popular in Western political and cultural rhetoric—a rhetoric that divides the world into forces of good and evil. This study intervenes in this recent trend and interrogates contemporary and historical uses of barbarism, arguing that barbarism also has a disruptive, insurgent potential. Boletsi recasts barbarism as a productive concept, finding that it is a common thread in works of literature, art, and theory. By dislodging barbarism from its conventional contexts, this book reclaims barbarism's edge and proposes it as a useful theoretical tool.
Since Greek antiquity, the ‘barbarian’ captivates the Western imaginary and operates as the antipode against which self-proclaimed civilized groups define themselves. Therefore, the study of the cultural history of barbarism is a simultaneous exploration of the shifting contours of European identity. This two-volume co-authored study explores the history of the concept ‘barbarism’ from the 18th century to the present and illuminates its foundational role in modern European and Western identity. It constitutes an original comparative, interdisciplinary exploration of the concept’s modern European and Western history, with emphasis on the role of literature in the concept’s shifting functions. Critically responding to the contemporary popularity of the term ‘barbarian' in political rhetoric and the media, and its violent, exclusionary workings, the study contributes to a historically grounded understanding of this figure’s past and contemporary uses. It combines overviews with detailed analyses of representative works of literature, art, film, philosophy, political and cultural theory, in which “barbarism” figures prominently.
This book examines the theory, originally raised in Gilles Deleuze’s philosophy of film, that cinema has the power to restore our trust in the world. Früchtl demonstrates that cinema does this in three main ways: by restoring our belief in the absurd, in the body and in a sceptical abstention from judging and acting. Cinema shares this ability with other arts, but what sets it apart in particular is that it evokes Modernity and its principle of subjectivity. This book further develops the idea of trust and cinema by synthesizing the philosophies of complementary thinkers such as Kant, Nancy, Agamben, Benjamin and Rancière. It concludes with examination of Cavell’s solution to the problem of scepticism and a synthesis of Kantian aesthetic theory with Cavellian pragmatism. Originally published in German under the title Vertrauen in die Welt, this English-language translation features a new introduction that situates Früchtl’s work within contemporary analytical philosophy of film. It will be of interest to scholars working in Continental aesthetics, philosophy of film, and film theory.
The figure of the barbarian has captivated the Western imagination from Greek antiquity to the present. Since the 1990s, the rhetoric of civilization versus barbarism has taken center stage in Western political rhetoric and the media. But how can the longevity and popularity of this opposition be accounted for? Why has it become such a deeply ingrained habit of thought that is still being so effectively mobilized in Western discourses? The twenty essays in this volume revisit well-known and obscure chapters in barbarism's genealogy from new perspectives and through contemporary theoretical idioms. With studies spanning from Greek antiquity to the present, they show how barbarism has functioned as the negative outside separating a civilized interior from a barbarian exterior; as the middle term in-between savagery and civilization in evolutionary models; as a repressed aspect of the civilized psyche; as concomitant with civilization; as a term that confuses fixed notions of space and time; or as an affirmative notion in philosophy and art, signifying radical change and regeneration. Proposing an original interdisciplinary approach to barbarism, this volume includes both overviews of the concept's travels as well as specific case studies of its workings in art, literature, philosophy, film, ethnography, design, and popular culture in various periods, geopolitical contexts, and intellectual traditions. Through this kaleidoscopic view of the concept, it recasts the history of ideas not only as a task for historians, but also literary scholars, art historians, and cultural analysts.
Over the last century a growing number of visual artists have been captivated by the entwinements of beauty and power, truth and artifice, and the fantasy and functionality they perceive in geographical mapmaking. This field of “map art” has moved into increasing prominence in recent years yet critical writing on the topic has been largely confined to general overviews of the field. In Mapping Beyond Measure Simon Ferdinand analyzes diverse map-based works of painting, collage, film, walking performance, and digital drawing made in Britain, Japan, the Netherlands, Ukraine, the United States, and the former Soviet Union, arguing that together they challenge the dominant modern view of the world as a measurable and malleable geometrical space. This challenge has strong political ramifications, for it is on the basis of modernity’s geometrical worldview that states have legislated over social space; that capital has coordinated global markets and exploited distant environments; and that powerful cartographic institutions have claimed exclusive authority in mapmaking. Mapping Beyond Measure breaks fresh ground in undertaking a series of close readings of significant map artworks in sustained dialogue with spatial theorists, including Peter Sloterdijk, Zygmunt Bauman, and Michel de Certeau. In so doing Ferdinand reveals how map art calls into question some of the central myths and narratives of rupture through which modern space has traditionally been imagined and establishes map art’s distinct value amid broader contemporary shifts toward digital mapping.
Liberalism is being called into question both in practice and in principle, from insurgencies at its bloody hinterlands and from the illiberal responses those insurgencies engender within the so-called civilized world, with technological integration creating the conditions for new forms of barbarism. What then are the chances of progress towards a substantial equality of freedoms within this new context of retrograde attitudes framed by the occlusion of others as somehow essentially different? How can we register the significances of cultural distinctions without letting those ‘we's’ and ‘they's’ split an emergent global civil society into parochial retro-nations, where belonging knows itself only by exclusion? What is it that is being called out of the spirit of modernity in our seemingly backward-moving age of essentialized others and self-righteous rage? And to the end of inter-cultural understanding, how can we come to know the other, both through the care of others and in ourselves? This work of political theory reflects on how cultures imagine their barbarians in the form of essentialized others, focusing specifically on the kinds of barbarism associated with a civilization devoted to technological progress. In response to the excesses of modernity, the author looks to advances an ethic of difference, inverting the golden rule so as to do unto others as those others would do unto themselves.