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In the wake of the French Revolution, as attempts to restore political stability to France repeatedly failed, a group of concerned intellectuals identified a likely culprit: the prevalent sensationalist psychology, and especially the flimsy and fragmented self it produced. They proposed a vast, state-run pedagogical project to replace sensationalism with a new psychology that showcased an indivisible and actively willing self, or moi. As conceived and executed by Victor Cousin, a derivative philosopher but an academic entrepreneur of genius, this long-lived project singled out the male bourgeoisie for training in selfhood. Granting everyone a self in principle, Cousin and his disciples deemed workers and women incapable of the introspective finesse necessary to appropriate that self in practice. Beginning with a fresh consideration of the place of sensationalism in the Old Regime and the French Revolution, Jan Goldstein traces a post-Revolutionary politics of selfhood that reserved the Cousinian moi for the educated elite, outraged Catholics and consigned socially marginal groups to the ministrations of phrenology. Situating the Cousinian moi between the fragmented selves of eighteenth-century sensationalism and twentieth-century Freudianism, Goldstein suggests that the resolutely unitary self of the nineteenth century was only an interlude tailored to the needs of the post-Revolutionary bourgeois order.
In the decades following the French Revolution, four artists - Girodet, Gros, Gericault, and Delacroix - painted works in their Parisian studios that vividly expressed violent events in faraway, colonial lands. This book examines six of these paintings and argues that their disturbing, erotic depictions of slavery, revolt, plague, decapitation, cannibalism, massacre, and abduction chart the history of France's empire and colonial politics. Darcy Grimaldo Grigsby shows that these paintings about occurrences in the West Indies, Syria, Egypt, Senegal, and Ottoman Empire Greece are preoccupied not with mastery and control but with loss, degradation, and failure, and she explains how such representations of crises in the colonies were able to answer the artists' longings as well as the needs of the government and the opposition parties at home. Empire made painters devoted to the representation of liberty and the new French nation confront liberty's antithesis: slavery. It also forced them to contend with cultural and racial difference. Young male artists responded, says Grigsby, by translating distant crises into images of challenges to the self, making history painting the site where geographic extremities and bodily extremities articulated one another.
In Friendship and Politics in Post-Revolutionary France, Sarah Horowitz brings together the political and cultural history of post-revolutionary France to illuminate how French society responded to and recovered from the upheaval of the French Revolution. The Revolution led to a heightened sense of distrust and divided the nation along ideological lines. In the wake of the Terror, many began to express concerns about the atomization of French society. Friendship, though, was regarded as one bond that could restore trust and cohesion. Friends relied on each other to serve as confidants; men and women described friendship as a site of both pleasure and connection. Because trust and cohesion were necessary to the functioning of post-revolutionary parliamentary life, politicians turned to friends and ideas about friendship to create this solidarity. Relying on detailed analyses of politicians’ social networks, new tools arising from the digital humanities, and examinations of behind-the-scenes political transactions, Horowitz makes clear the connection between politics and emotions in the early nineteenth century, and she reevaluates the role of women in political life by showing the ways in which the personal was the political in the post-revolutionary era.
Religious liberty is usually examined within a larger discussion of church-state relations, but Thomas Kselman looks at several individuals in Restoration France whose high-profile conversions fascinated their contemporaries. Exploring their reasons and the repercussions they faced, Kselman demonstrates how this expanded sense of liberty informs our secular age.
Examining the trajectory of the secularization of Islam in Iran, this book explains how efforts to Islamize society led, self-destructively, to its secularization. The research engages a range of debates across different fields, emphasizing the political and epistemological instability of the basic categories such as Islam, Sharia, and secularism. The volume is an interdisciplinary study of both the history of Islamic revival and Khomeini’s very specific merger of Islamic law and mysticism. It traces back the process of secularization to the early encounter of Iranian intellectuals with Europeans and adoption of their fundamental framework in an Islamic guise. The process continued until the Islamic Revolution of Iran in 1979, when Khomeini tried to substantively de-secularize Iranian social imaginaries. His attempts were not followed up by his followers, who vigorously reinstated the previous trend, after his death, resulting in a polity that is mostly secular but with Islamic ornaments. Bringing together area studies (Iran), religious studies (Islam), and political theory (secularism), this interdisciplinary volume places findings in a broader narrative that is both specific to Iran and broad enough to engage a global readership.
Offers a broad and vivid overview of the culture of collecting in France over the long nineteenth-century.
From rebellion to revolution -- Social movements and revolution -- Revolutionary states -- Revolutionary polities.
Since the American Revolution, there has been broad cultural consensus that “the people” are the only legitimate ground of public authority in the United States. For just as long, there has been disagreement over who the people are and how they should be represented or institutionally embodied. In Constituent Moments, Jason Frank explores this dilemma of authorization: the grounding of democratic legitimacy in an elusive notion of the people. Frank argues that the people are not a coherent or sanctioned collective. Instead, the people exist as an effect of successful claims to speak on their behalf; the power to speak in their name can be vindicated only retrospectively. The people, and democratic politics more broadly, emerge from the dynamic tension between popular politics and representation. They spring from what Frank calls “constituent moments,” moments when claims to speak in the people’s name are politically felicitous, even though those making such claims break from established rules and procedures for representing popular voice. Elaborating his theory of constituent moments, Frank focuses on specific historical instances when under-authorized individuals or associations seized the mantle of authority, and, by doing so, changed the inherited rules of authorization and produced new spaces and conditions for political representation. He looks at crowd actions such as parades, riots, and protests; the Democratic-Republican Societies of the 1790s; and the writings of Walt Whitman and Frederick Douglass. Frank demonstrates that the revolutionary establishment of the people is not a solitary event, but rather a series of micropolitical enactments, small dramas of self-authorization that take place in the informal contexts of crowd actions, political oratory, and literature as well as in the more formal settings of constitutional conventions and political associations.
Beyond the Barricades is an original study of government after the 1848 revolutions. It focuses on the state of Prussia, where a number of conservative ministers sought to learn lessons from their experiences of upheaval and introduce a wave of reform in the 1850s. Using extensive archival research, the work explores Prussia's entry into the constitutional age, charting initiatives to transform criminal justice, agriculture, industry, communications, urban life, and the press. Reform strengthened contact with the Prussian population, making this a classic episode of state-building, but Beyond the Barricades seeks to go further. It makes a case for taking notice of government activity at this particular juncture because the measures endorsed by conservative statesmen in the 1850s sought to remove the feudal intermediaries that had lingered long into the nineteenth century and replace them with an array of government institutions, legal regimes, and official practices. In sum, this book recasts the post-revolutionary decade as a period which saw the transition from an old to a new world, pivotal to the making of modern Prussia and ultimately, modern Germany.
Mimesis has been addressed frequently in terms of literary or visual representation, in which the work of art mirrors, or fails to mirror, life. Most often, mimesis has been critiqued as a simple attempt to bridge the distance between reality and its representations. In Trauma and Its Representations: The Social Life of Mimesis in Post-Revolutionary France, Deborah Jenson argues instead that mimesis not only denotes the representation of reality but is also a crucial concept for understanding the production of social meaning within specific historical contexts. Examining the idea of mimesis in the French Revolution and post-Revolutionary Romanticism, Jenson builds on recent work in trauma studies to develop her own notion of traumatic mimesis. Through innovative readings of museum catalogs, the writings of Benjamin Constant, the novels of George Sand and Gustave Flaubert, and other works, Jenson demonstrates how mimesis functions as a form of symbolic wounding in French Romanticism.