be resolved by the ethical relation and so necessitates a return to the political. (. Being and Technology: Heidegger on the Overcoming of Metaphysics. The political returned to is not the same as that left, but privileges the ethical relation and involves decisions about how to realize a prior norm: justice. This article contributes to the debate by arguing that her conceptual alteration is best understood by engaging with the structure of norms subtending each conception. The Problem of Political Foundations in Carl Schmitt and Emmanuel Levinas (New York: Palgrave Macmillan, 2016). Thinkers addressed include Arendt, Butler, Levinas, Agamben, Derrida, Kristeva, Adorno, Gramsci, Mill, Hegel, and Heidegger, while the subjectivity-political relation is engaged with through the mediation of the law-political, ethics-politics, theological-political, inside-outside, subject-person, and individual-institution relationships, as well as through concepts such as genius, happiness, abjection, and ugliness. This leads me to identify what Sartre holds to be constitutive of authentic and inauthentic modes of being. The child must then be forcibly torn from the world of his psychic monad and incorporated into the social world; only this permits the socialized individual to arise. I argue that there is another option based around the notion of individual agency that has received relatively little attention, but which clarifies whether or not Agamben holds that the transition is one that agents can participate in. (. Invited presentation to ‘The Actuality of Humanism and the Inactuality of the Human’ research seminar,’ Universidad Complutense de Madrid, Spain, 25th April, 2016. Sartre Studies International, vol. The Political Significance of the Face: Deleuze's Critique of Levinas. From this, I develop a compatibilist understanding that accounts for Arendt’s movement from a radical to a banal conception of evil, by claiming that it was because she came to reject the foundationalism, This thesis provides a comparative analysis of the different ways Hegel and Sartre understand that consciousness can be alienated. This groundbreaking book engages with the relationship between ontology, metaphysics, and epistemology in Heidegger and Deleuze. And second, why do some, In the early and often ignored 1934 essay ‘Reflections on the Philosophy of Hitlerism’, Levinas identifies a historically dominant form of politics rooted in the ontological reduction of the other to the same that provides intellectual justification for physical violence against the other. From this I conclude that, when properly understood. To show how this fundamental difference manifests itself throughout their thought, I identify and compare what each thinker’s understanding of consciousness’s ontological structure means in terms of consciousness’s relation to the world, alienation, authenticity, ethics, self-transformation, and social relations. 978–996. GAVIN RAE. Studies in Gender and Sexuality, vol. 37 Full PDFs related to this paper. 209-228 (Routledge Studies in Contemporary Philosophy). Violence is then not only a necessary aspect of the process that creates individuality, but also inherent to the actions and world of the psychic monad; that is, what it is to be human. Philosophy and Social Criticism, vol. (. The political returned to is not the same as that left, but privileges the ethical relation and involves decisions about how to realize a prior norm: justice. In so doing, it contributes to key debates in contemporary political philosophy, specifically those relating to the nature of, and the relationship between, the theological, the political, and the ethical, as well as those questioning the existence of ahistoric metaphysical, ontological, and epistemological foundations. (. This clarifies the nature of the face in Deleuze, offers a critique of Levinas's influential thinking on ethics, brings us to a discussion of the relationship between ethics and politics and reveals what Deleuze takes the political to entail. The Meanings of Violence: From Critical Theory to Biopolitics. editor / Gavin Rae ; Emma Ingala . £95/$150. 222-227. animal, and machine that Descartes insists upon in his Discourse on Method. He calls these master-signifiers the Name-of-the-Father and associates them with Law. These two themes converge in his final lectures, published in two volumes as The Beast and the Sovereign. To support my argument, I spend significant time outlining what conversion and the social relations created post-conversion entail. the concept ‘alienation’ can provide us with vital insights into human existence. Re-Thinking the Human: Heidegger, Fundamental Ontology, and Humanism. Carl Schmitt’s use of the friend–enemy distinction to define the political is intimately connected to the question of how to define who is a friend and who is an enemy. The primordial manner in which the Other relates to consciousness is through the look. With this, the book contributes to the so-called theological turn that has marked contemporary theory and specifically the line of critique that disrupts the notion that there exists a straightforward binary opposition between the theological and secular. While the latter is orientated from but always fails to accord with the ethical demand inherent to the former, Levinas claims that the diachronic nature of social relations means that the political can and must continue to affirm the ethical demand. 58–81. Hegel, Love and Forgiveness: Positive Recognition in German Idealism. Analyses the history of Western conceptions of evil, showing it to be remarkably complex, differentiated and contested Charting a sweeping history of evil within the Western philosophical tradition, Gavin Rae shows that the problem of evil--as a conceptual problem--came to the fore with the rise of monotheism. Technology and Culture, vol. While much work has been done on Levinas’s ethical theory, increasing attention is being paid to the political aspect of his thinking. Subjectivity and the Political: Contemporary Perspectives. While much work has been done on these concepts, they have rarely been used as the exclusive means through which to engage with the Sartre-Derrida relationship. One of the most provocative of these explanations was provided by Cornelius Castoriadis, who suggested that the individual is a consequence of the taming of the screaming monster that is the psychic monad; the initial, ontological core of human being. I argue that the former undermines his claim that an ethically inspired politics is fundamentally different to an ontologically inspired one, while the political decision upon which his ethically inspired politics depends is incompatible with his notion of substitution. Rather than privilege one approach or conception of the subjectivity-political relationship, this volume emphasizes the nature and status of the and in the ‘subjectivity’ and ‘the political’ schema. This entails an identification of the intimate relationship Heidegger maintains exists between philosophy and metaphysics, an analysis of Heidegger’s critique of this association, and a discussion of his proposal that philosophy has been so damaged by its association with metaphysics that it must be replaced with meditative thinking. In Seminar III, Lacan claims that violence is fundamental to this process because the symbolic law will necessarily have to be imposed on the child. In contrast to Kant’s appeal to an unknowable noumenal decision that can subsequently be altered, Schelling suggests that the choice of evil is an unconscious one that cannot subsequently be changed. Guided by the contention that different conceptions of the political are, at least _implicitly_, committed to specific conceptions of subjectivity while different conceptions of subjectivity have different political implications, this collection brings together an international selection of scholars to explore these notions and their connection. Gavin Rae - 2014 - History of the Human Sciences 27 (1):51-69. 'Subjectivity and the Political: Contemporary Perspectives, edited by Gavin Rae and Emma Ingala (New York: Routledge, 2018), pp. of thinking, and the relationship between the forms of thinking, it appears Deleuze’s affirmation of difference depends on identity in the sense of the common. And second, why do some individuals commit evil acts while others do not? History of the Human Sciences, vol. Deleuze on Being as Becoming: Multiplicity, Difference, and Virtuality. The Philosophical Roots of Donna Haraway’s Cyborg Imagery: Descartes and Heidegger Through Latour, Derrida, and Agamben. Gavin Rae is Assistant Professor of Philosophy at the American University in Cairo, Egypt. The traditional interpretation of the Sartre-Derrida relationship follows their own insistence that they are separated by a certain irreducible distance. He specializes in post-Kantian philosophy with particular emphasis on ontology, socio-political philosophy, and theories of subjectivity. The argument developed suggests that Levinas’ conception of the political is grounded in theology in the sense of religion, particularly the revelations of Judaism. The book’s chapters focus on the works of Butler, Deleuze, Derrida, Foucault, Irigaray, Kristeva, Lacan, and Lyotard—in combination with those of Agamben, Luhman, Nancy, and Nietzsche—and examine issues including biopolitics, culture, embodiment, epistemology, history, music, temporality, political resistance, psychoanalysis, revolt, and the visual arts. Rather than a privileging of the juridical order or the regulation of life, Derrida’s bio-juridical conception holds that sovereign violence is placed between law and life, simultaneously creating and regulating each through the other. This book analyses the foundations of political life by undertaking a critical comparative analysis of the political theologies of Carl Schmitt and Emmanuel Levinas. This creates a conflictual social relation in which each consciousness tries to objectify the Other to maintain its subjective freedom. While it might be thought that this means that such norms are all-encompassing to the extent that they determine individual action, I appeal to her notions of plurality, action, and natality, to argue that she defends the weaker claim that moral norms merely condition action. (. The Political Significance of the Face: Deleuze's Critique of Levinas. I subsequently defend Merleau-Ponty against the long-standing claim that entwining sexuality with existence prevents an analytic and by extension positive conception of sexuality by arguing that he rejects the monadic logic that this charge is premised on to instead challenge us to think of sexuality in terms of its integration with an individual's entire embodied, embedded existence. Maternal and Paternal Functions in the Formation of Subjectivity: Kristeva and Lacan. 171–190. From this, the book defends four different but related arguments: (1) the problem of evil arose with the rise of Christianity from Judaism, (2) evil has not been defined by a singular meaning, but is heterogeneous, and (3) conceptions of evil are premised on various metaphysics, which, traditionally understood, were understood to create a fundamental cleavage between pre- and post-Kantian conceptions of the topic; the former based on theological Christian doctrine and the latter on non-theological premises. The ethical relation aims to overcome this political violence by thinking from the alterity of the other. Broadly speaking, I specialize in post-Kantian philosophy, where I tend to work at the intersection of socio-political theory, ontology, and ethics. Those commentators who accept that Agamben offers an affirmative political project tend to hold t... Those commentators who accept that Agamben offers an affirmative political project tend to hold that its realization depends upon pre-personal messianic or ontological alterations. (Routledge Studies in Contemporary Philosophy). This changed in the twentieth century as the nature and meaning of ‘violence’ itself became a conceptual problem. This paper examines Heidegger’s critique of metaphysics by looking at the relationship between metaphysics and thought. Gavin Rae. The purpose of this paper is to briefly outline Levinas's arguments regarding the constitution of the face to chart its ethical importance, before engaging with Deleuze's critique of Levinas's position. Guided by the contention that Walter Benjamin’s famous 1921 ‘Critique of Violence’ essay inaugurated this turn to an explicit questioning of violence, this collection brings together an international array of scholars to engage with how subsequent thinkers—Agamben, Arendt, Benjamin, Butler, Castoriadis, Derrida, Fanon, Gramsci, Merleau-Ponty, Sartre, and Schmitt—grappled with the meaning and place of violence. The original essays in this volume will be of interest to researchers in philosophy, politics, political theory, critical theory, cultural studies, history of ideas, psychology, and sociology. Showing the face is a semiotic construct based in and emanating from a specific socio-historical configuration allows Deleuze not only to conclude that the face is related to politics not ethics as Levinas claims, but also to claim that it entails the inhuman in the human. To do so, the discussion is wide-ranging, engaging with each thinker’s conceptions of freedom, ethics, consciousness, social relations, group formations, and the self, before comparing the two to show that it is Hegel who provides the more logically-consistent, subtle, and holistic analysis. While Hannah Arendt claimed to have abandoned her early conception of radical evil for a banal one, recent scholarship has questioned that conclusion. His research focuses on the relationship between ontology, theories of subjectivity and political philosophy in post-Kantian thinking. Although ‘evil’ has played an important, if subterranean, role in Western philosophical thought, this has not led to agreement regarding its meaning or significance. Books by author 'Gavin Rae' Gavin Rae Realizing Freedom: Hegel, Sartre, & the Alienation of Human Being. But while Sartre distinguishes between the ontological structure of consciousness and its experiences, I argue that Hegel: 1) does not introduce a distinction between consciousness’s ontological structure and its mode of being, but holds that consciousness’s self-understanding and ontological structure develop through its experiences; and 2) holds that consciousness is not ontologically opposed to objectivity, but is a spiritual synthesis of subjectivity and objectivity. The Meanings of Violence: From Critical Theory to Biopolitics . To this end, each chapter focuses on a different approach or thinker within twentieth and twenty-first century European philosophy, with many of them tackling the issue through the mediation of other topics and disciplines, including biopolitics, epistemology, ethics, culture, law, politics, and psychoanalysis. Long neglected, Schelling’s 1809 Philosophical Investigations into the Essence of Human Freedom has been the subject of renewed contemporary interest with scholars linking it to debates in ontology, psychology, and social philosophy. Human Studies, vol. 21, n. 1, 2020, pp. By thinking from the place between subjectivity and the political, it is able to explore this relationship from a multitude of perspectives, directions, and thinkers to show the heterogeneity, openness, and contested nature of it. This article takes off from this stance to suggest that Sartre and Derrida are partners against a common enemy—ontological presence—but develop different paths to overcome it: Sartre affirming nothingness and Derrida affirming différance. by Gavin Rae • 3 . While Freud and Heidegger were antipathetic towards one another's ideas, a number of commentators have argued that the Freud-Heidegger relation is actually quite complementary. of the former for the non-foundationalism of the latter, where norms are located from an ineffable ‘source’ diffusely spread throughout the society. This demonstrates how Arendt’s conceptions of evil complement one another, highlights her understanding of the action–norms relation, and identifies that there is built into Arendt’s conception of evil a resource for resisting totalitarian domination. Review of Liz Disley, Hegel, Love and Forgiveness: Positive Recognition in German Idealism (London: Pickering and Chatto, 2015). (. [the first 1 minute 25 second is an introduction in Spanish. READ PAPER. agrees with Levinas that the face is an important signifier delineating the other, but destructs the notion of face to show that it: is more complex and multi-dimensional than Levinas realizes; emanates from a specific semiotic relationship; and emanates from specific socio-historical circumstances. To permit social relations and, hence, its survival, the psychic monad must be tamed by the institutions of society; it must, in other words, be conditioned by the social imaginary of that society to accept its rules and morality. ... Emma Ingala is Senior Lecturer in the Department of Theoretical Philosophy and Vice-Dean of Academic Organization in the Faculty of Philosophy at the Universidad Complutense de Madrid, Spain. Lacan explains that the symbolic phallic function is the “anchor”’ from and around which the symbolic works and ties the discussion to the question of sexual difference by explaining that men and women are positioned differently in relation to it. The Meanings of Violence: From Critical Theory to Biopolitics, edited by Gavin Rae and Emma Ingala (New York: Routledge, 2019), pp. Gavin Rae Published online: 16 April 2010 Springer Science+Business Media B.V. 2010 Abstract This essay engages with Heidegger’s attempt to re-think the human being. 42, n. 4, 2019, pp. However, the conclusion argues that a number of questions remain regarding the social formation that Hegel thinks is necessary to allow the individual to overcome his alienation from the social world. In this book, Gavin Rae analyses the foundations of political life by undertaking a critical comparative analysis of the political theologies of Carl Schmitt and Emmanuel Levinas. Gavin Rae charts a history of evil revealing the meaning and nature of evil to be remarkably complex, differentiated and contested.Coverage ranges from early and Medieval Christian philosophy to modern philosophy, German Idealism, post-structuralism and contemporary analytic philosophy, before Rae ties the analysis to the question of secularisation. 12-26. With this, posthumanism aims to go beyond Heidegger by overcoming all forms of humanist understanding, an attempt that brings us back to the relationship between humanism and posthumanism and Heidegger’s notion of trace. The result is an analysis that emphasizes the ambiguity, afoundationalism, individuality, and open-ended immanent expressivity of sexuality. Gavin Rae. Focusing on them reveals that while Sartrean nothingness and Derridean différance are oriented against ontological presence, the latter entails a radicalization of the former. Anthropocentrism is a concept with a long history. 51, n. 2, 2020, pp. In response to the first, Schelling criticises Augustine’s insistence that evil entails a privation of being by developing an original account of metaphysics and, by extension, evil that insists that being entails an autopoietic process whereby a dark, chaotic, differentiating abyss expresses itself in actual, empirical being. Indeed, Hegel’s analysis of consciousness’s ontological structure insists that consciousness will only truly understand its ontological structure if it learns to not think of itself in terms of the subject/object dichotomy and, instead, realises that it is a spiritual synthesis of subjectivity and objectivity. Outlining this approach through Derrida’s analysis of the death penalty, I first identify why Derrida departs from the bipolitical model, before showing that his analysis of the death penalty reveals a phantasmatic figure who regulates life through the juridical exercise of violence. This core is the locus of radical creativity, but it is also inherently selfish and asocial, characteristics that put it at odds with others to the extent that its survival is at stake. / Biopolitics and Resistance : The Meaning of Violence in the Work of Giorgio Agamben. Gavin Rae. This has given rise to debate in the literature regarding the relationship between the ethical and political that pits an oppositional account against an entwined one. To do so, it briefly outlines Heidegger's critique of anthropocentrism and subsequent re-thinking of human being in line with the question of being, before suggesting that Derrida is correct to suggest that Heidegger's thinking remains anthropocentric. This, however, seems to establish a binary opposition between thought-as-poiesis and will that, by way of conclusion, I question by claiming that Agamben relies upon a reductionist conception of will that fails to distinguish between “will-as-instrument” and “will-as-impetus” and, as a consequence, is unable to recognize that whereas thought-as-poiesis breaks with the former sense of will, it depends on the latter. But, on the other hand, it means that is the screaming monster within, and not the individual, as much Enlightenment thought has insisted, that permits creativity. This paper starts to remedy this by suggesting that, while Bergson dismisses nothingness as a pseudo-problem based in a flawed metaphysical understanding, Heidegger, in What is Metaphysics?, claims. Rather than privilege one approach or conception of the subjectivity-political relationship, this volume emphasizes the nature and status of the _and _in the ‘subjectivity’ _and _‘the political’ schema. He was recently the head coach of National Premier Leagues NSW club Hakoah Sydney City East FC. Historical Traces and Future Pathways of Poststructuralism: Aesthetics, Ethics, Politics (New York: Routledge, 2021), The Meanings of Violence: From Critical Theory to Biopolitics (New York: Routledge, 2019). Far from being a negative occurrence, however, such violent imposition serves to create a fully functioning (adult) individual. This brings him to the second question, namely, why some individuals choose to actualize this dark abyss while others do not. Because the political is social, this means that the political decision is intimately connected to war, which leads Schmitt to offer a tripartite analysis of war grounded in different forms of enmity called classical, real or absolute. It then engages with whether Heidegger's. The first two critical logics do, however, set up a binary opposition between law and life: the former affirming the sovereign’s connection to the former, the latter reversing this to claim that it primarily refers to the latter. While a number of commentators have suggested that Schmitt’s insistence that the political is the most intense antagonism should lead him to connect the political with absolute enmity, I show that the Schmittian political is and must be located against a real enemy. Having shown that in the 1928 lecture course The Metaphysical Foundations of Logic, Heidegger does in fact address the question of sexuality in relation to the neutrality of Dasein outlined in the previous year's Being and Time, I (1) bring Freud and Heidegger into conversation on the question of the 'origins' of sexuality to suggest that there is a strong affinity between the two on this issue, insofar as both (2) argue against any form of sexual essentialism by depending upon a processual (rather than substantial) ontology and affirming an originary sexual indeterminateness, which in the case of Freud takes the form of an initial bisexuality and in the case of Heidegger an ontological sexual neutrality, before (3) concluding that, while Freud's initial bisexuality forecloses sexuality within a binary framework, Heidegger's notion of an ontological sexual neutrality does not, and so goes furthest in laying the ground for a rethinking of sexuality in non-essentialist, non-binary terms. What results is a re-evaluation of poststructuralist thought and a conception of the embodied subject as a continual process placed within and defined by a nexus of ever-changing configurations of the social, the symbolic, and the psychic. Consciousness’s ontological nothingness leads Sartre to hold that consciousness is free to choose its mode of being. and transformation of individual identity. 55-74. Rather than using these instances to offer a critique of Deleuze’s differential ontology, I follow his exhortation to read a philosopher creatively and suggest that distinguishing between three senses of identity reveals the complexity of the difference-identity relationship and acts as a stimulus to rethinking this relationship. Gavin Rae. Sartre's phenomenological ontology discloses that understanding consciousness and its mode of being requires an analysis of its relation with other consciousnesses. Title. While many commentators have held that the concept ‘alienation’ is of crucial importance when attempting to understand human existence, others have held that it is an inherently empty concept that we should abandon. (Entfremdung) and ?alienation as externalisation? The third model—called the bio-juridical—overcomes this by developing a compatibilist understanding of both. In so doing, I argue that this does not simply point to a failure on the part of those supposedly secular theories, but shows that we have to abandon the notion that pits theology against secularity or that sees the latter entailing the absence of the former. The second (biopolitical) logic, outlined through chapters on Foucault and Agamben, goes further by undermining the primacy that the classic and radical-juridical models give to law. This uncovers the animal symbolism inherent to our conception of (human) sovereignty, reveals the extent to which our understanding of animality is tied to a particular conception of sovereignty, and, in so doing, opens up a space within and from which to challenge the human/animal divide and re-examine the symbolism used to think this relationship. Ontology in Heidegger and Deleuze (New York: Palgrave Macmillan, 2014). Heidegger’s Influence on Posthumanism: The Destruction of Metaphysics, Technology and the Overcoming of Anthropocentrism. While the contributions deal with different themes or thinkers, the themes/thinkers are linked historically and/or conceptually, thereby providing coherence to the volume. While heterogeneous, these commentators are united in rejecting the classic-juridical conception emanating from Bodin, Hobbes, and Rousseau that holds sovereignty to be indivisible and orientated towards the establishment and maintenance of juridical order. Realizing Freedom: Hegel, Sartre, & the Alienation of Human Being. https://journals.sagepub.com/doi/abs/10.1177/0191453719856653 The general argument developed shows that while Hegel, In Fear and Trembling Kierkegaard outlines and defends a faith-based religious ethic, belief in which justifies transgressing the universal ethical norms of the community. (. (. From this, I develop a com-patibilist understanding that accounts for Arendt's movement from a radical to a banal conception of evil, by claiming that it was because she came to reject the foundationalism of the former for the non-foundationalism of the latter, where norms are located from an ineffable 'source' diffusely spread throughout the society. I then show that, while he recognizes that the experience of alienation may be an undesirable aspect of consciousness?s existence, Hegel maintains that experiencing a particular combination of the two senses of alienation allows consciousness to overcome its alienation. This discloses that, because Sartre defines consciousness as ontologically nothing, he holds that consciousness is defined in strict ontological opposition to objectivity. Sartre the Other: Conflict, Conversion, Language the We. Hegel Bulletin, vol. This essay engages with Heidegger’s attempt to re-think the human being. To do so, I first, briefly, outline the project that Hegel undertakes in the Phenomenology of Spirit, In Of Spirit, Jacques Derrida claims that Heidegger's attempted deconstruction of metaphysical anthropocentrism remains anthropocentric and, as such, is inherently authoritarian. Traditionally, however, philosophical discussions have tended to approach it through the lens of warfare and/or limit it to physical forms. Oxford: Oxford University Press: 2017 ) 2015 - Critical Horizons (! And particular style of thinking bases it on the relationship between Metaphysics related... 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