The urban domination of the planet: A Rancièrian critique

2018 ◽  
Vol 18 (4) ◽  
pp. 389-409 ◽  
Author(s):  
Kristina Grange ◽  
Michael Gunder
Keyword(s):  
Urban Land ◽  
The Other ◽  
Urban Fabric ◽  
Starting Point ◽  
The World ◽  
Urban Places ◽  
Opening Up

A competitive urbanisation discourse is dominating the world. So much so that, following Lefevbre’s later work, Brenner and Schmid, among others, have recently re-invigorated the term ‘planetary urbanisation’ to promote a new epistemology of the urban. This is an epistemology which re-conceptualises the world as constituted by an extended urban fabric that lacks global exteriority – all the world is now to be perceived as a part of a global condensed, extended or differential urbanisation. But this also begs the question: what of the other non-urban-dwelling population who inhabit the 97% of the landmass that currently is not developed as urban land? The article begins by considering contemporary debates about planetary urbanisation. Having introduced arguments of equality developed by the philosophy of Rancière, it then considers planetary urbanisation from the perspective of equity. The article argues that we currently are witnessing an urban domination of the planet that not only fails in recognising the non-urban outside, but perhaps more importantly, increasingly is creating ‘geographies of despair’. It concludes by arguing for planning theories that take rubrics other than just that of the urban as their starting point, in order to contribute to opening up both urban and non-urban places as potential stages where disruptive politics, including those pertinent to planning, may be both played out and appropriately understood.

Diaspora Capitalism and the Homeland: Australian Chinese Networks into China

1996 ◽  
Vol 5 (2) ◽  
pp. 239-273
Author(s):  
Constance Lever-Tracy ◽  
David Ip
Keyword(s):  
Twentieth Century ◽  
Economic Development ◽  
Global Capitalism ◽  
The Other ◽  
The World ◽  
World Economic ◽  
Late Twentieth ◽  
Late Twentieth Century ◽  
Opening Up

This article explores two new and related phenomena of the late twentieth century that will surely play a major role in shaping the world of the twenty-first: the economic development and opening up of China, and the emergence onto the world economic stage of diaspora Chinese businesses, producing a significant, identifiably Chinese current within global capitalism. Each of these has, we believe, been crucial and perhaps indispensable to the other.

“Ọrọ, nwa, ẹkọ”, the talk, the look, the education: reflections on a pedagogy of cosmoperception

2021 ◽  
Vol 2 (1) ◽  
Author(s):  
Roseane Santos Mesquita ◽  
Késia Dos Anjos Rocha
Keyword(s):  
Educational Experience ◽  
The Other ◽  
Educational Practices ◽  
Starting Point ◽  
The World ◽  
The Look ◽  
Ways Of Being ◽  
Present Text ◽  
The Way

The present text bets on the power of reflections on a pedagogy guided by cosmoperception. It is a collective call for the enchanted ways of perceiving and relating to the other. “Ọrọ, nwa, ẹkọ”, the talk, the look, the education, insurgent forces that grow in the cracks, just like moss, alive, reborn. That is the way we think about education, as a living practice, turned to freedom. Freedom understood as a force that enables us to question certain hegemonic truths entrenched in our ways of being, thinking and producing knowledge. In dialogue with the criticisms on the decolonial thought and by authors and authoresses who are putting themselves into thinking about an epistemology from a diasporic place, from the edges of the world, we will try to problematize the effects of the epistemic erasures promoted by the colonial processes and how that has affected our educative practices. The look at the educational experience that happens in the sacred territory of candomblé, will be our starting point to think about politically and poetically transformative educational practices.

Sartre, Jean-Paul (1905–80)

2018 ◽  
Author(s):  
Christina Howells
Keyword(s):  
Collective Choice ◽  
Personal History ◽  
The Other ◽  
Jean Paul ◽  
Starting Point ◽  
The World ◽  
Dialectical Reason ◽  
History Of ◽  
Phenomenological Account ◽  
Material Conditions

Sartre was a philosopher of paradox: an existentialist who attempted a reconciliation with Marxism, a theorist of freedom who explored the notion of predestination. From the mid-1930s to the late-1940s, Sartre was in his ‘classical’ period. He explored the history of theories of imagination leading up to that of Husserl, and developed his own phenomenological account of imagination as the key to the freedom of consciousness. He analysed human emotions, arguing that emotion is a freely chosen mode of relationship to the outside world. In his major philosophical work, L’Être et le Néant(Being and Nothingness) (1943a), Sartre distinguished between consciousness and all other beings: consciousness is always at least tacitly conscious of itself, hence it is essentially ‘for itself’ (pour-soi) – free, mobile and spontaneous. Everything else, lacking this self-consciousness, is just what it is ‘in-itself’ (en-soi); it is ‘solid’ and lacks freedom. Consciousness is always engaged in the world of which it is conscious, and in relationships with other consciousnesses. These relationships are conflictual: they involve a battle to maintain the position of subject and to make the other into an object. This battle is inescapable. Although Sartre was indeed a philosopher of freedom, his conception of freedom is often misunderstood. Already in Being and Nothingness human freedom operates against a background of facticity and situation. My facticity is all the facts about myself which cannot be changed – my age, sex, class of origin, race and so on; my situation may be modified, but it still constitutes the starting point for change and roots consciousness firmly in the world. Freedom is not idealized by Sartre; it is always within a given set of circumstances, after a particular past, and against the expectations of both myself and others that I make my free choices. My personal history conditions the range of my options. From the 1950s onwards Sartre became increasingly politicized and was drawn to attempt a reconciliation between existentialism and Marxism. This was the aim of the Critique de la raison dialectique (Critique of Dialectical Reason) (1960) which recognized more fully than before the effect of historical and material conditions on individual and collective choice. An attempt to explore this interplay in action underlies both his biography of Flaubert and his own autobiography.

Diplomacy of Contempt: The French Consuls and the Mandarins in Nineteenth-Century China

1992 ◽  
Vol 26 (2) ◽  
pp. 363-394 ◽  
Author(s):  
Raphael Israeli
Keyword(s):  
Nineteenth Century ◽  
World View ◽  
The Other ◽  
Other Hand ◽  
Daunting Task ◽  
The World ◽  
The One ◽  
Opening Up

In the process of opening up China, the French representatives, like their other Western counterparts, came into contact with the Chinese mandarins who represented a culture and world view that were almost totally foreign to them. Part of the daunting task of preservin their country's glory and pursuing its interests, was to try and comprehend the world they were attempting to engage. They arrived in China with an intellectual luggage replete with stereotypes and misconceptions about the Chinese, on the one hand, and on the other hand they were committed to their mission civilisatrice in China which was to help the Chinese save themselves from themselves.

scholarly journals Freud and Binswanger: An Asymptotic Relationship

2021 ◽  
Author(s):  
Philippe Veysset
Keyword(s):  
Phenomenological Approach ◽  
The Other ◽  
Perfect Agreement ◽  
Living Together ◽  
The World ◽  
Prestigious Institution ◽  
Asymptotic Relationship ◽  
The Relationship ◽  
Opening Up

The relationship between Freud and Binswanger can be thought as a productive misunderstanding. In search of institutional recognition, Freud sees in Binswanger above all a representative of classical psychiatry, moreover director of a prestigious institution, while the latter aspires to shatter this same psychiatry which seems to him marked by the discrediting of the patient. This misunderstanding will take the form of a doctrinal rather than a practical disagreement, centered on the notion of drive - too biological according to Binswanger - and in particular on the latter’s refusal of the drive origin of the ego and of the censorship. For Binswanger, psychiatry can renew itself from the inside by opening up to a philosophical, phenomenological, approach to the patient and his world, a world in which it is first necessary to enter through a patient-doctor co-journey in order to reconstitute the conditions for living together. For Freud, the therapeutic imperative proscribes such recourse to an external authority, the world of the philosopher being itself, by its closure on itself, suspect. In the end each of the respective thoughts of the two men will progress in contact with the other without ever a perfect agreement being able to take place.

scholarly journals Dialectics of the formation and development of the human personality’s spatiotemporal structure. Opening up and crash of the for-self existential horizon

2020 ◽  
pp. 531-540
Author(s):  
Andrey V. Politov ◽  
Keyword(s):  
Public Space ◽  
The Other ◽  
Spatiotemporal Structure ◽  
Human Personality ◽  
The Public ◽  
Social Sphere ◽  
The World ◽  
Ecstatic Experience ◽  
The Universe ◽  
Opening Up

The goal is to study the essence of dialectical principles for-other and for-self and their modes, which form one of the levels of the spatiotemporal structure of human existence — personal chronotopology. The theoretical and methodological basis is due to the synthesis of the cultural centrism, dialectical and organicist models of the universe, the relational interpretation of time and space and the chronotopological concept. As a result, the dialectical foundations of the formation of the spatiotemporal frame of the human personality are revealed according to the principles for-other and for-self. The principle for-other forms the personal chronotope, placing it in a situation of communication with others, depriving the personal being of independence, isolation, immersing it in the sphere of alienation and care that characterizes the public space of social chronotopology. But it is precisely in the event of alienation and the existential fall of communication for-other that the personal world is reconstructed through deformation and destruction into a sphere that has the ability to copresence with the personal worlds of Others, who are firstly discovered as equal and independent actors of social sphere. At the for-other stage, the person joins social chronotopology, gets the ability to orientate in the world around him and opens the way to finding the next for-self stage. The chronotopological principle for-self serves as the final generative model of space and time of the human personality, according to which the personal world opens up the possibility of existence, freedom, involvement with the transcendent, catharsis and ecstatic experience, fullness of being, existentially genuine coexistence with the Other. The principle for-self finally constructs a personal chronotope and enriching him with an ethical, aesthetic, axiological and existential horizon.

Leviathan, Meat and the Annihilation of Worlds

Animal Worlds ◽  
2019 ◽  
pp. 134-160
Author(s):  
Laura McMahon
Keyword(s):  
Critical Reception ◽  
The Other ◽  
Daily Activities ◽  
Commercial Fishing ◽  
Fishing Boat ◽  
Critical Commentary ◽  
The World ◽  
Opening Up ◽  
Striking Contrast

Castaing-Taylor and Paravel’s Leviathan documents the daily activities of a commercial fishing boat, captured on multiple GoPro cameras. Its radically mobile, unstable audiovisual world represents a striking contrast to the long takes and static shots that shape the other films in this book. This chapter argues that Leviathan’s lack of durational attentiveness leads to a closing down – rather than an opening up – of animal worlds. While much attention has been devoted to the film’s sensory, immersive aesthetics, commentary has tended to elide questions of industrialized slaughter. This elision is striking given the celebratory framing of the film as nonanthropocentric by critical commentary and by the filmmakers themselves. Drawing on Shukin, the chapter traces how the ‘carnal traffic’ of Leviathan’s dying animals is simultaneously disavowed and exploited – by the film and its critical reception – as a form of theoretico-aesthetic capital that frames the film’s immersive, visceral vision as a return to a prediscursive ‘real’. In place of the durational attentiveness to animal lives traced elsewhere in the book, Leviathan’s flitting, indiscriminate vision reduces the fish to undifferentiated matter, closing down the possibility of singularity, the film’s deathly, fusional logic refusing what Jean-Luc Nancy calls the ‘spacing’ of the world.

Al Jazeera: Is it a voice for the voiceless?

2020 ◽  
Author(s):  
Haydar Badawi Sadig ◽  
Catalina Petcu
Keyword(s):  
Arab World ◽  
The Other ◽  
Mutual Respect ◽  
Al Jazeera ◽  
Media Companies ◽  
Starting Point ◽  
The Press ◽  
The World ◽  
The Many ◽  
The Voice

Al Jazeera’s motto, ‘The opinion and the other opinion’, is the natural starting point for a review of its mission to widen the boundaries of public conversation in the Arab world and the world at large. All responsible mass media have a similar motto or goal: to represent and discover the many voices that comprise one’s community, to provide a place and context for the expression of opinion, and to lead in the granting of mutual respect. The world-regarded Social Responsibility Theory of the press holds this goal as its core. Any conversation about media mission and vision includes the metaphor: voice of the voiceless. What range of voices does Al Jazeera broadcast as duty, privilege, for purposes of peace? What voices would Al Jazeera never cover, and why? How does Al Jazeera keep itself accountable to the ‘mission of voice’ as it negotiates the challenging political, religious and developmental ecology of the Middle East? Finally, what can Al Jazeera teach other media companies and constituencies as it continues to grow and articulate its own mission? The importance of the voice is pertinent in the argument that recovering voice challenges the dominant neoliberal politics opposed to Al Jazeera’s contra flow.

scholarly journals Impact of Gerard Van Swieten on the development of Austrian medicine throughout the 18th century

2021 ◽  
Vol 52 (1) ◽  
pp. 59-68
Author(s):  
Boro Bronza
Keyword(s):  
The Netherlands ◽  
Scientific Method ◽  
18Th Century ◽  
Medical Science ◽  
The Other ◽  
Other Hand ◽  
Starting Point ◽  
European Science ◽  
The World ◽  
Personal Physician

Arrival of Doctor Gerard van Swieten in Vienna, in 1745, as new personal physician of the Holy Roman Empress Maria Theresa, was starting point of a huge wave of transformation in the scope of Austrian medicine. Scientific and methodological experience which doctor from Leiden brought in Habsburg capital was so overwhelming that whole structure of medical science was shattered and reconstructed in a much more efficient way. Impact of Van Swieten was a splendid example of dominance of scientific method in the Netherlands, where modern European science gained more ground than anywhere else during the classical era of baroque, throughout the 17th and first half of the 18th century. On the other hand, internal reforms and transformation of Austria, from the mid-18th century, helped a lot in the process of successful reception of new structural ideas. Through this kind of merging, inside of only several decades, Vienna managed to grow into one of leading centres of medical science in Europe and the world.

scholarly journals Architecture and philosophy: Paradoxes and metamorphoses of their meeting

2013 ◽  
Vol 5 (3) ◽  
pp. 39-46
Author(s):  
Chris Younès
Keyword(s):  
Jacques Derrida ◽  
The Other ◽  
The Gaze ◽  
Space And Time ◽  
The World ◽  
Opening Up ◽  
Forms Of Knowledge

It is well known that Jacques Derrida emphasized the idea of an essential cohabitation between philosophy and architecture, declaring: "The Collège international de philosophie should provide the place for a meeting (rencontre), a thinking meeting, between philosophy and architecture. Not in order to finally have them confront each other, but to think what has always maintained them together in the most essential of cohabitations." This paper addresses in particular a hypothesis about the metamorphoses of this meeting that, from unity of architectonics and principles, becomes multiple and of another nature. So there is a reevaluation in terms of limits and passages; in other words, in terms of opening up. The first meeting can be considered as a metaphorical game of mirrors in which each presents itself as prevailing over the other forms of knowledge - one as the science of theory, the other as a science of techniques. This ordered and oriented posturing will collapse at the same time as the disappearance of a finite cosmos. In this dissolution, architecture and philosophy have recomposed themselves to deal with the space and time of inhabited milieus that affect not only the constitution of the gaze, but also a transformation of the world. It is examined how their interface is a heuristic structure of questioning.

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