scholarly journals From Marx to Heidegger: Oscar del Barco and the crisis of Marxism

2021 ◽  
Vol 6 (1) ◽  
Author(s):  
Bruno Bosteels

This article traces the path from Marx to Heidegger along which the Argentine philosopher Oscar del Barco responded to the crisis of Marxism. Interrogating Heidegger’s own suggestion of a ‘fruitful dialogue’ with Marx’s thinking of history and alienation, Del Barco gradually moved to a critique of Marxism as being part and parcel of the twice millenarian tradition of Western metaphysics. If, in an earlier collection such as El otro Marx, he still believed in the possibility of retrieving the ‘other side’ of capitalist reason in the margins of Marx’s texts, starting in the collection El abandono de las palabras this hope gives way to a mystical or messianic expectation to welcome the sheer ‘there is’ of being through an attitude of non-doing that would be neither nihilist nor conformist. In this sense Del Barco’s itinerary can be considered paradigmatic of the way in which a whole school of radical theory and philosophy responded to the crisis of Marxism as part of a much vaster, epochal or civilisational crisis of reason and technology in the West.

1938 ◽  
Vol 18 (1) ◽  
pp. 68-74 ◽  
Author(s):  
Philip Corder ◽  
I. A. Richmond

The Roman Ermine Street, having crossed the Humber on the way to York from Lincoln, leaves Brough Haven on its west side, and the little town of Petuaria to the east. For the first half-mile northwards from the Haven its course is not certainly known: then, followed by the modern road, it runs northwards through South Cave towards Market Weighton. In the area thus traversed by the Roman road burials of the Roman age have already been noted in sufficient quantity to suggest an extensive cemetery. The interment which is the subject of the present note was found on 10th October 1936, when men laying pipes at right angles to the modern road, in the carriage-drive of Mr. J. G. Southam, having cut through some 4 ft. of blown sand, came upon a mass of mixed Roman pottery, dating from the late first to the fourth century A.D. Bones of pig, dog, sheep, and ox were also represented. Presently, at a depth of about 5 ft., something attracted closer attention. A layer of thin limestone slabs was found, covering two human skeletons, one lying a few feet from the west margin of the modern road, the other parallel with the road and some 8 ft. from its edge. The objects described below were found with the second skeleton, and the first to be discovered was submitted by Mr. Southam to Mr. T. Sheppard, F.S.A.Scot., Director of the Hull Museums, who visited the site with his staff. All that can be recorded of the circumstances of the discovery is contained in the observations then made, under difficult conditions. ‘Slabs of hard limestone’, it was reported, ‘taken from a local quarry of millepore oolite and forming the original Roman road, were distinctly visible beneath the present roadway—one of the few points where the precise site of the old road has been located. On the side of this… a burial-place has been constructed. What it was like originally it is difficult to say, beyond that a layer of thin … slabs of limestone occurred over the skeletons. This had probably been kept in place or supported by some structure of wood, as several large iron nails, some bent at right angles, were among the bones.’ If this were all that could be said about the burials, they would hardly merit a place in these pages. The chief interest of the record would be its apparent identification of the exact course of the Roman road at a point where this had hitherto been uncertain. Three objects associated with the second skeleton are, however, of exceptional interest.


2011 ◽  
Vol 3 (3) ◽  
pp. 226-253
Author(s):  
Aleksandar Kušić

New Belgrade represents one of the most intensively built and criticized settlements of the socialist Yugoslavia. Its contemporary criticism is shaped, like most of Serbian architectural historiography, by a belief in the clear distinction between selfness and otherness, contemporariness and out-datedness. The question of a contemporary approach is set, within this discourse, as a matter of the ability or will to see clearly the development of the Other, in whose reflection one's own development (through the elimination or acquisition of inner Otherness) can flourish. This paper is dedicated to the exposure of the essential limitation of these distinctions. By pointing to the way that the West and western urbanism were envisioned within three moments of New Belgrade socialist history, this paper tends to point out that these visions are nothing more but parts of a wider Lacanian social fantasy space, i.e. that the realism of their gaze is based on the possibility of a placement within the fantasy space of the current or desired social order.


2020 ◽  
pp. 301-316
Author(s):  
Rohan McWilliam

This chapter provides a conclusion to the book. It shows that by 1900 the West End functioned as the heart of empire. This was evident in the Mafeking celebrations but also in the way West End shows helped explain the empire to the British. The conservatism of West End culture provided a backdrop for popular imperialism. Whilst the book has emphasized the West End as the source of a conservative consensus, it ends by drawing on the experience of working-class people to show how its opulence could be the source of resentment and conflict. The chapter discusses the Blood Sunday riots which took place in the pleasure district and ends with the Suffragettes window smashing campaign where women attacked an area that was built to attract them. On the eve of the Great War, the West End served as a magnet for protest and pleasure.


1881 ◽  
Vol 13 (2) ◽  
pp. 183-207
Author(s):  
William Simpson

On leaving for India to accompany the army into Afghanistan in 1878, Colonel Yule, among other hints of places of interest of an archæological character to be looked out for, mentioned Nagarahara, the capital of the Jelalabad Valley in the Buddhist period. In the time of Hiouen-Thsang the district bore the same name as the capital, and it had no king of its own, but belonged to Kapisa, a city situated somewhere in the direction of Kabul. The district of Nagarahara extended to about 600 Chinese Li, from east to west, which would be over 100 miles. This might reach from about Jugduluck to the Khyber, so that in this last direction it would thus border on Gandara, and on the other extremity would touch Kapisa, which was also the name of the district as well as the capital of that name. The Valley of Jelalabad is small in comparison to that of the province which formerly belonged to it. From Darunta on the west to Ali-Boghan on the east is fifteen miles, but, on the left bank of the Kabul River, the flat land of Kamah extends the valley on that side, about five or six miles further to the east. The termination of the Valley at this place is called Mirza Kheyl, a white rocky ridge comes down close to the river, and there are remains of Buddhist masonry on it, with caves in the cliff below. On the right bank opposite Mirza Kheyl is Girdi Kas, which lies in a small valley at the northern end of a mass of hills which terminates the Jelalabad Valley on that side at Ali-Boghan, separating it from the Chardeh Plain, which again extends as far as Basawul. I got a kind of bird's-eye view of this one day from a spur of the Sufaid Koh, 8,000 feet high, near to Gundumuck, and the Jelalabad Valley and the Chardeh Plain seemed to be all one, the hills at Girdi Kas appearing at this distance to be only a few slight mounds lying in the middle of this space, which would be altogether about 40 miles in extent. When in the Jelalabad Valley, the Girdi Kas hills are undoubtedly the eastern barrier, while the Siah Koh Range is the western. The Siah Koh Range trends to the south-west, and then turns due west, forming a distinct barrier on the north till it is lost at Jugduluck; there are only some low-lying ridges between Futteeabad and Gundumuck, but they are so small that it might be said to be a continuous valley all the way from Ali-Boghan to the plain of Ishpan. The eastern end of the Siah Koh Range terminates at Darunta, which is the north-west corner of the Jelalabad Valley. The Kabul River, instead of going round the extreme end of this range, has, by some curious freak, found a way through the rocky ridge so close to the extremity, that it leaves only what might be called one vertebra of this stony spine beyond. The river here has formed for itself a narrow gorge through perpendicular cliffs, in which it flows, from the district of Lughman, into the level plain of the Jelalabad Valley. The Surkhab pours down from the Sufaid Koh, starting close to Sikaram, the highest point of the range, which our surveyors found to be 15,600 feet above the sea. It passes over the western end of the Ishpan plain, towards the Siah Koh Range, and it then keeps to the contour of its base all the way to the Jelalabad Valley, and joins the Kabul River about two miles below Darunta.


Phronimon ◽  
2016 ◽  
Vol 17 (1) ◽  
pp. 84-103 ◽  
Author(s):  
Edwin Etieyibo

In this paper I unpack some nuanced aspects of cultural imperialism against the backdrop of Du Bois’s analysis in The souls of black folk, dealing with the confrontation of African Americans or blacks by the other (the West). My aim is to gesture towards how certain ways of doing African philosophy can be considered culturally imperialistic. I seek to illustrate one culturally imperialistic way of doing African philosophy by discussing Thaddeus Metz’s brilliant presentation of Ubuntu as an African moral theory. My motivation is to suggest along the way that his version of an Ubuntu-inspired moral theory seems to me a paradigmatic case of one such way


Forged in the age of empire, the relationship between Islam and liberalism has taken on a sense of urgency today, when global conflicts are seen as pitting one against the other. More than describing a civilizational fault-line between the Muslim world and the West, however, this relationship also offers the potential for consensus and the possibility of moral and political engagement or compatibility. The existence or extent of this correspondence tends to preoccupy academic as much as popular accounts of such a relationship. This volume looks however to the way in which Muslim politics and society are defined beyond and indeed after it. Reappraising the “first wave” of Islamic liberalism during the nineteenth century, the book describes the long and intertwined histories of these categories across a large geographical expanse. By drawing upon the contributions of scholars from a variety of disciplines – including philosophy, theology, sociology, politics and history – it explores how liberalism has been criticized and refashioned by Muslim thinkers and movements, to assume a reality beyond the abstractions that define its compatibility with Islam.


2019 ◽  
Vol 71 (283) ◽  
pp. 629
Author(s):  
José Comblin

Para o A., o Vaticano II chegou tarde. Não houve tempo suficiente para implementar seu espírito, porque, logo após seu encerramento, aconteceu a maior revolução cultural do Ocidente e os desafetos do Concílio acusaram-no dos problemas surgidos dessa revolução e foram ouvidos. Por isso, a Igreja não só continuaria tendo dificuldade de adequar sua linguagem segundo os novos tempos, mas, fixando-se em esquemas mentais do passado, até faria o movimento contrário. Assim, por um lado, o Vaticano II ficará conhecido na história como uma tentativa de reformar a Igreja, e, por outro, como um sinal profético, uma voz evangélica, uma chamada para olhar para o futuro – como Medellín, em relação à AL, também contestado, é um farol que mostra o caminho.Abstract: For the Author, the Vatican II arrived too late. There wasn’t sufficient time to implement its spirit because, soon after its closing, the greatest cultural revolution in the West happened and the enemies of the Council blamed it for the problems resulting from this revolution and were heard. For this reason the Church would not only find it difficult to adapt its language to the new times, but, focusing on mental schemes of the past, would even make the opposite move. Thus, on the one hand, Vatican II will be known in history as an attempt to reform the Church and on the other, as a prophetic sign, an Evangelical voice, a summons to look towards the future – just like Medellin, in relation to AL, also contested, is a lighthouse that shows the way.


2009 ◽  
Vol 14 (11) ◽  
pp. 92-93
Author(s):  
Mari NOMURA
Keyword(s):  
The West ◽  

1980 ◽  
Vol 22 (3) ◽  
pp. 355-373 ◽  
Author(s):  
Jane I. Guyer

This paper is an empirical study of the cultural context and historical development of the division of labour by sex in the farming systems of two peoples of the West African cocoa belt: the Yoruba of Western Nigeria and the Beti of South-Central Cameroun. It examines the way in which cocoa as an export crop has been integrated into two different indigenous economies, one in which farming was predominantly a set of tasks for males in the pre-cocoa era, and the other in which farming was women's work.


2008 ◽  
pp. 78-83
Author(s):  
Anatolii M. Kolodnyi

Freedom of expression gives us the right to say what we think, but it does not oblige us to do so. This is evidenced by the so-called "cartoon conflict" associated with the name of Mohammed. He confirmed the differences of civilizations: we have a misunderstanding in the West of the psychology of the religiosity of the East. At the same time, if one did not have enough understanding of deep religious feelings, spurred by their inattention, the other showed a clear exaggeration of what was done and even perceived false information of what happened, for the truth. The East deepened the conflict of civilizations by giving it the right to use, as an argument against Western civilization, the belief that democracy, which it carries, and the freedom of speech it stands for, could open the way to ridicule and abuse of their faith.


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