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The recent renewal of interest in Max Weber evidences an attempt to enlist his thought in the service of a renewed dream of Enlightenment individualism. Yet he was the first twentieth-century thinker to fully appreciate the pervasiveness and ambiguity of rationalization which threatened to undermine the hopes of the Enlightenment. Asher Horowitz and Terry Maley present a collection of essays tracing the contemporary significance of Weber's work for the tradition of Enlightenment political thought and its critiques. In its critical inquiry into Weber's thought, The Barbarism of Reason continues the exploration of the limits and prospects of politics in a rationalizing society. The first section comprises a set of both historical and philosophical reflections on the political implications of Weber's central concepts such as disenchantment, rationality, and affectivity, the historical understanding, meaning, and domination. The second section examines the institutional and historical context that framed Weber's inquiries into structures of the modern mode of domination, as well as his understanding of the nature of the modern state. Among the topics broached are Weber's strategic intervention into the development of the liberal theory of the state as well as a critical examination of the theoretical and pre-theoretical roots of his construction of the subject. Another of the essays reveals the schizophrenic structure of modern subjectivity. The third and last section attempts to trace the vicissitudes of Weber's seminal problems concerning rationalization, power, and disenchantment through some of the most important responses to his work in the twentieth century.
History.
An international index to philosophical periodicals.
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.
Notions of civilization and barbarism were intrinsic to Eugène Delacroix’s artistic practice: he wrote regularly about these concepts in his journal, and the tensions between the two were the subject of numerous paintings, including his most ambitious mural project, the ceiling of the Library of the Chamber of Deputies in the Palais Bourbon. Exiled in Modernity delves deeply into these themes, revealing why Delacroix’s disillusionment with modernity increasingly led him to seek spiritual release or epiphany in the sensual qualities of painting. While civilization implied a degree of control and the constraint of natural impulses for Delacroix, barbarism evoked something uncontrolled and impulsive. Seeing himself as part of a grand tradition extending back to ancient Greece, Delacroix was profoundly aware of the wealth and power that set nineteenth-century Europe apart from the rest of the world. Yet he was fascinated by civilization’s chaotic underbelly. In analyzing Delacroix’s art and prose, David O’Brien illuminates the artist’s effort to reconcile the erudite, tradition-bound aspects of painting with a desire to reach viewers in a more direct, unrestrained manner. Focusing chiefly on Delacroix’s musings about civilization in his famous journal, his major mural projects on the theme of civilization, and the place of civilization in his paintings of North Africa and of animals, O’Brien links Delacroix’s increasingly pessimistic view of modernity to his desire to use his art to provide access to a more fulfilling experience. With more than one hundred illustrations, this original, astute analysis of Delacroix and his work explains why he became an inspiration for modernist painters over the half-century following his death. Art historians and scholars of modernism especially will find great value in O’Brien’s work.
"An exploration of the failures of reason in human life and the enduring role of myth in science, politics, and morality"--
Lecture
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.