Against the Use of the Essentialist Divine Hierarchy Theory of Religion in Political Theory

2012 ◽  
pp. 321-340
Author(s):  
Robert Pfaller

Interpassivity is a widespread, but mostly unacknowledged form of cultural behavior. It consists in letting others (other people, or animals, machines etc.) not work, but consume in one’s place. When certain people, for example, take care that others drink their beer for them, fotocopy or print texts out instead of reading them, let recording devices watch TV programmes in their place, use ritual machines that pray or believe for them vicariously, or are happy that certain TV-comedies already laugh about themselves, we have to speak of interpassivity. These actions are based on certain subjects’ preference to delegate their enjoyment instead of having it themselves. This, obviously, raises a number of quite uncanny, fundamental questions: Why do certain people do not want to have their enjoyment? And why do they, if the do not want to enjoy, go to such great pains in order to ensure that somebody else enjoys in their place? The theory of interpassivity has had considerable impacts on several disciplines such as philosophy, art theory, psychoanalysis, media theory, political theory, anthropology, theory of religion etc. This volume assembles essays that reach from the fundamental philosophical questions, concerning the paradoxical pleasure gained from delegated enjoyment, to their most current consequences: for example concerning interactivity and participation in the arts and in politics, generosity in culture, the status of belief, ritual and magic, cultural capitalism, civilized urban role-play etc.


1949 ◽  
Vol 43 (02) ◽  
pp. 399-402
Author(s):  
Harold F. Gosnell
Keyword(s):  

Author(s):  
Ruth Kinna

This book is designed to remove Peter Kropotkin from the framework of classical anarchism. By focusing attention on his theory of mutual aid, it argues that the classical framing distorts Kropotkin's political theory by associating it with a narrowly positivistic conception of science, a naively optimistic idea of human nature and a millenarian idea of revolution. Kropotkin's abiding concern with Russian revolutionary politics is the lens for this analysis. The argument is that his engagement with nihilism shaped his conception of science and that his expeditions in Siberia underpinned an approach to social analysis that was rooted in geography. Looking at Kropotkin's relationship with Elisée Reclus and Erico Malatesta and examining his critical appreciation of P-J. Proudhon, Michael Bakunin and Max Stirner, the study shows how he understood anarchist traditions and reveals the special character of his anarchist communism. His idea of the state as a colonising process and his contention that exploitation and oppression operate in global contexts is a key feature of this. Kropotkin's views about the role of theory in revolutionary practice show how he developed this critique of the state and capitalism to advance an idea of political change that combined the building of non-state alternatives through direct action and wilful disobedience. Against critics who argue that Kropotkin betrayed these principles in 1914, the book suggests that this controversial decision was consistent with his anarchism and that it reflected his judgment about the prospects of anarchistic revolution in Russia.


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