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Engaging the theories of Heinz Kohut on the individual's struggle for "manliness" and personal wholeness, McAdam illustrates how two fundamental points of destabilization in Marlowe's life and work - his subversive treatment of Christian belief and his ambivalence toward his homosexuality - clarify the plays' interest in the struggle for self-authorization. The author posits a post-Freudian argument in favor of pre-Oedipal narcissistic pathology in Marlowe's plays, in contrast to Kuriyama's psychoanalytic study, Hammer or Anvil, which is Freudian in approach and concerned with Oedipal patterns.
In this extended meditation on the language of the self within contemporary social politics, the author ponders the question: What does it matter what you say about yourself? She studies why the requirement to be a something-or-other should be so hard to satisfy in a manner that rings true in the ears of its own subject.
"Gardner's reading of a wide range of published and unpublished texts recovers a multifaceted vision of the South. For example, during the war, while its outcome was not yet a foregone conclusion, women's writings sometimes reflected loyalty and optimism; at other times, they revealed doubts and a wavering resolve. According to Gardner, it was only in the aftermath of defeat that a more unified vision of the southern cause emerged. By the beginning of the twentieth century, however, white women - who remained deeply loyal to their southern roots - were raising fundamental questions about the meaning of southern womanhood in the modern era."--BOOK JACKET.
Marlene Dietrich had the last line in Orson Welles's A Touch of Evil: "What does it matter what you say about other people?" The author ponders the question: What does it matter what you say about yourself? She wonders why the requirement to be a something-or-other should be so hard to satisfy in a manner that rings true in the ears of its own subject. She decides that some hesitations and awkwardness in inhabiting many categories of the person—including those celebrated by what is sometimes termed identity politics—need not evidence either psychological weakness or political lack of nerve. Neither an "identity" nor a "nonidentity" can quite convince. But if this discomfort inhering in self-characterization needs to be fully admitted and registered—as something that is simultaneously linguistic and affective—it can also be cheerfully tolerated. Here language is not treated as a guileful thing that leads its speakers astray. Though the business of being called something, and of being positioned by that calling, is often an unhappy affair, irony can offer effective therapy. Even if uncertain and volatile categorizations do trouble the politics that they also shape, they hardly weaken the empathetic solidarity that is distinct from identification. The verbal irony of self-presentation can be politically helpful. Questioning the received diction of the self cannot be dismissed merely as a luxury of those in secure positions, but instead can move toward a conception of a constructive nonidentity. This extended meditation on the language of the self within contemporary social politics also considers the lyrical "I" and linguistic emotionality, the historical status of irony, and the possibilities of a nonidentitarian solidarity that is unapologetically alert to the affect of language.
There are moments in life when we discover the fallacies in some prior teachings we have received. Such moments, tend to lay caution to youthful idealism and are replaced by new realities. These realities may rattle the foundations of our ideological and spiritual underpinning, but, they still enter our lives and minds without fail.
"Provocative and knotty . . . Identitti is a bracing story, one in which Sanyal refuses to give us the easy way out." —Olivia Craighead, The New York Times Nivedita (a.k.a. Identitti), a well-known blogger and doctoral student is in awe of her supervisor—superstar postcolonial and race studies South-Asian professor Saraswati. But her life and sense of self are turned upside down when it emerges that Saraswati is actually white. Nivedita’s praise of her professor during a radio interview just hours before the news breaks—and before she learns the truth—calls into question her own reputation as a young activist. Following the uproar, Nivedita is forced to reflect on the key moments in her life, when she doubted her identity and her place in the world. As debates on the scandal rage on social media, blogs, and among her closest friends, Nivedita’s assumptions are called into question as she reconsiders the lessons she learned from her adored professor. In her thought-provoking, genre-bending debut, Mithu Sanyal solicited the contributions and commentary of public intellectuals as if Saraswati were a real person. A darkly comedic tour de force, Identitti showcases the outsized power of social media in the current debates about identity politics and the power of claiming your own voice.
Identity and Social Change examines the thorny problem of modern identity. Trenchant critiques have come from identity politics, focusing on the construction of difference and the solidarity of minorities, and from academic deconstructions of modern subjectivity. This volume places identity in a broader sociological context of destabilizing and reintegrating forces. The contributors first explore identity in light of economic changes, consumerism, and globalization, then focus on the question of identity dissolution. Zygmunt Bauman examines the effects of consumerism and considers the constraints these place on the disadvantaged. Drawing together discourses of the body and globalization, David Harvey considers the growth of the wage labor system worldwide and its consequences for worker consciousness. Mike Featherstone outlines a rethinking of citizenship and identity formation in light of the realities of globalization and new information technologies. Part two opens with Robert Dunn's examination of cultural commodification and the attenuation of social relations. He argues that the media and marketplace are part of a general destabilization of identity formation. Kenneth Gergen maintains that proliferating communications technologies undermine the traditional conceptions of self and community and suggest the need for a new base for building the moral society. In the final chapter, Harvie Ferguson argues that despite the contemporary infatuation with irony, the decline of the notion of the self as an inner depth effectively severs the long connection between irony and identity.
In this 1989 book Rorty argues that thinkers such as Nietzsche, Freud, and Wittgenstein have enabled societies to see themselves as historical contingencies, rather than as expressions of underlying, ahistorical human nature or as realizations of suprahistorical goals. This ironic perspective on the human condition is valuable on a private level, although it cannot advance the social or political goals of liberalism. In fact Rorty believes that it is literature not philosophy that can do this, by promoting a genuine sense of human solidarity. A truly liberal culture, acutely aware of its own historical contingency, would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. The book has a characteristically wide range of reference from philosophy through social theory to literary criticism. It confirms Rorty's status as a uniquely subtle theorist, whose writing will prove absorbing to academic and nonacademic readers alike.