Notes towards a politics of Bartleby The ignorance of chicken

Abstract

Niels Bohr provided the perfect example of how a fetishist disavowal of belief works in ideology: seeing a horse-shoe on his door, the surprised visitor said that he didn't believe in the superstition that it brings luck, to which Bohr snapped back: 'I also do not believe in it; I have it there because I was told that it works also if one does not believe in it!' This is how ideology works today in our epoch, which presents itself as 'post-ideological': we practice our beliefs, even if, consciously, we do not take them seriously. The disavowed ideological dimension is inscribed in everyday material practices and rituals, especially in the apparently innocent reference to pure utility (a man who lives in a large city and owns a Land Rover doesn't simply lead a no-nonsense, 'down to earth' life; rather, he owns such a car in order to signal that he leads his life under the sign of a no-nonsense, 'down to earth' attitude).     

Mutuality in Relationships with Health Care Providers

Abstract

I have had a mobility impairment for many years and have experienced repeated trauma at the hands of medical personnel. They have withheld anesthesia and postoperative pain medication, insisting that I had no pain. Physicians have also refused to believe that I have been physically active, and have minimized the degree of impairment that I described. They hold the same biases about people with disabilities as do most people: that we are lazy and weak, and that we do not try hard enough. Despite my ongoing attempts at self advocacy, my orthopedist has made unilateral decisions about my treatment goals and the management of my diseased joints. These have caused me to wear out other joints, until I am significantly impaired and can work only a few hours a week. He then began to treat me differently, since his preconceptions prevented him from seeing me as an individual with unique abilities facing attitudinal and physical barriers. Our relationship was the only tool available to me to attempt to break down his prejudices to stop the harm he was causing me. I will describe a series of oppressive medical provider relationships. I will then demonstrate my attempts to assert myself as an essential mutual partner in decisions about my goals, and show the limitations of this approach in the presence of a great power differential.     

Medusa: Sexuality,Power, Mastery,and Some Psychoanalytic Observations

The imaginative narratives that myths provide have a significant place in mental life. Myths continue to be handed down from one generation to the next because they resonate with our unconscious hopes, desires, fantasies, and fears. This paper discusses the Medusa myth. The discourse deals with the cultural context of its time, which implicates the political, social, and especially the gender differences that existed in classical Greece. This myth had an emotional impact on men and women but undoubtedly each group responded in their own particular way. The emphasis in this paper is on the possible effect of this myth on the sexes in ancient times and especially the meanings it may have had for women then and now. Although destructive rage and vengefulness is part of the story, in addition, I focus on the importance of sexuality, power, mastery, and freedom that the myth may offer to oppressed women.     

Wresting Memory from the Violence of the Present: Rape,Martyrdom, and Double Narrative in Paul Friedrich's Agrarian Revolt in a Mexican Village*

Abstract Post-Modernist critiques of ethnographic method tend to reduce research and writing to only writing and erase the traces of the researcher's field experience that may appear in a text. Such critiques confer more power on the ethnographer or oral historian than he or she possesses. I argue that researchers invariably manoeuvre within political contexts in order to obtain knowledge, and that the intersubjective interaction between scholar and subject creates both silences and visibilities in the final text. In Agrarian Revolt Paul Friedrich constructed a revolutionary counter memory against his own hidden master narrative of opportunism, betrayal, and political violence. Yet partly due to his interaction with members of the competing political clans, he replicated in his counter-memeory the crucial premises of the ruling clan's ideology: the ‘doctrine of genealogical unity’ and its correlates of blood descent and female purity.     

Labor Economics Mincer-Style: A Personal Reflection

Between 1957 and 1974 Jacob Mincer pioneered important new approaches to labor economics. In the years since these seminal discoveries, he, as well as generations of his students and colleagues at Columbia University and elsewhere, adopted these innovations to reach important conclusions about human well-being. In 1967 I was lucky enough to arrive as a graduate student at Columbia University, just at the peak of this research revolution. In this paper, I detail some of my recollections concerning Jacob Mincer and the hospitable research atmosphere at Columbia University that sparked so much of this path-breaking research.     

Generations,Identities, and the Collective Memory of Che Guevara1

Has the image of Che Guevara lost its power to evoke radical politics in the face of pervasive commodification? The commercialization of this 1960s political icon has called into question the power of the market to shape collective memories. Meanwhile, antisystemic movements of the left continue to erect his image at protest events. In light of this contest over how Che Guevara is remembered, we investigate, using data from a survey of Spanish citizens, who is most likely to recall him. We find qualified support for the theory of generational imprinting—Che is more often recalled by those generations who saw him rise to prominence during their formative years, although prominent as a collective symbol rather than as a living person. Our results also corroborate the claim that historical figures or events are more salient for, and therefore more likely to be remembered by, some subgenerational units than others. Thus, although the younger generations are in general more likely than their elders to recall Che, he is most frequently remembered by the highly educated leftists who espouse postmaterialist and posttraditionalist values and identify more with their local regions than with the nation of Spain. These patterns suggest that, in contrast to the dire predictions of mass culture theorists, the memory of Che Guevara has become increasingly tied to markers of social, ethnic‐regional, and political identity.     

Incomplete property rights and overinvestment

I consider a model in which an asset owner must decide how much to invest in his asset mindful of the fact that an encroacher??s valuation of the asset is increasing in the asset owner??s investment. Due to incomplete property rights, the encroacher and asset owner engage in a contest over the control of the asset after investment has taken place. A standard result is that the asset owner will underinvest in the asset relative to the first-best level of investment when property rights are complete. Contrary to this standard result, I find that when the interaction between the asset owner and the encroacher is infinitely repeated and the encroacher has some bargaining power over the size of the transfer from the asset owner to him, then there is a cooperative equilibrium in which the asset owner finds it optimal to overinvest in the asset when property rights are incomplete relative to the first-best level of investment when property rights are complete. Overinvestment is used to induce cooperation. However, this result depends on the encroacher??s bargaining power or, more generally, whether the transfer is an increasing function of investment.     

The Human Habitat: a Systemization and Critique of Park’s Theory from a Radical Interactionist Perspective

When Park died, he left his theory of the human habitat not only incomplete, but in considerable disarray. Although few present-day scholars have demonstrated much interest in building on this critical body of Park’s work, which he based on dominance, it probably represents his most important contribution to American sociology. I argue that the key to systemizing his highly discursive account of the human habitat is to view it from an emergent social evolutionary perspective, which makes it possible to differentiate his notion of “community” from “society,” as well as explain how the two concepts can logically be viewed as both separate and unified entities. A community is not only a necessary stage in the social evolutionary process of producing a society, but it also provides the habitat needed for a society’s later emergence. Among other things, Park’s theory of the human habitat is also criticized for its failure to (1) distinguish dominance from domination, (2) identify the reciprocal relationship existing between power and domination, (3) accurately characterize the nature of the economic order operating in communities, and (4) demarcate a pre-lingual, lingual and literate communal stages that precedes in the social evolutionary process the possible development of a society. In passing, I also point out critical, but often overlooked aspects of Park’s theory of the human habitat that contradict popular characterizations of his work as being purblind to the operation of dominance and power, social Darwinist, conservative, sexist, and racist. Finally, I deduce the implications of his theory for the future emergence of a “world society.”     

Mutual agreement,subliminal persuasion,and the possibility of pluralism

This article concludes the correspondence between Michael Warren Tumolo and myself about the roles of philosophy and rhetoric in each other’s business. It builds upon his original article “A Sublimed Experience of the Rhetoric of Plato’s Republic,” my response to this, and then his response “On Critical Faith and Metacritical Agnosticism: Nietzsche, Socrates, and the Searches for Knowledge.” Tumolo begins with a discussion of Plato’s method in his Republic and his use of deceitful rhetoric in the Metals Myth at the same time as he is devaluing rhetoricians for being deceitful. My response concerns his selective and literal versus my holistic and contextual readings of Plato and the complexities of reading a dramatic dialogue. His response illuminated the orientation for his method in the antiepistemologist stance he shares with several colleagues and the metacritical or pluralist stance he claims to share with Nietzsche. My conclusion examines the difficulties of maintaining a pluralist position when certain of one’s argument. Tumolo’s antiepistemological and pro-rhetoric polemic belies his advocacy of pluralism. I find Nietzsche to be compatible with a dramatic and dialogical Plato and suggest that Tumolo’s method would be stronger if inspired by this Plato rather than fighting against him.     

The impossibility of loving: blanchot,community, sexual difference

This paper aims to clarify Blanchot's notion of community and his practice of communism through, first, an account of his involvement in the Events of May 1968 and, second, an exploration of The Unavowable Community, in which Blanchot reads a short novel by Marguerite Duras, which recounts the tropisms of a brief relationship between a young woman and a homosexual man. As I show, Blanchot's affirmation of what he calls “the impossibility of loving”, which emerges from his reading of Duras, is linked to what he calls “worklessness [désoeuvrement]”; that is, the active process of loosening or undoing that contests any attempt to establish a community around a shared essence. I will claim that it is by attending to the relationship to worklessness that one might attend to what Blanchot calls the “spaces of freedom” that open around us: to those happenings which are not enclosed by prevailing determinations of the social space. A further aim of this paper is to address the concerns of Jacques Derrida, for whom Blanchot's writings on community betray what he calls in Politics of Friendship a “schematic of filiation”, in which the relation to the brother is the privileged model for the relation to the Other. I also provide an account of Blanchot's negotiation of Levinas's account of the relationship between ethics and eros as it is presented in Totality and Infinity.     

Taking Uptaking Up,or, A Deconstructionist “Ontology of Difference” and a Developmental One

This article elaborates and defends a thesis prominent in my recent book, The Formation of Reason; namely, that a human being gets to be free in the distinctive way that human beings are free through the acquisition of second nature. My treatment of this thesis in The Formation of Reason is much influenced by the philosophy of John McDowell. McDowell himself, however, is notoriously reluctant to offer a theory of second nature. In this article, I explain his reasons for taking this stance and show how, for all that, his work contains much that illuminates the idea of second nature and its relation to freedom. I make this argument by focusing on a number of McDowell's papers on Aristotle and Wittgenstein that I do not discuss in detail in my book. Finally, I consider the objection that although McDowell recognizes second nature as a property of individuals, he mistakenly rejects the idea of second nature in external form. I argue that his works do in fact contain resources to countenance second nature externalized, so long as we keep that idea insulated from the constructivist theories of normativity that McDowell rightly rejects. Understanding our thesis aright is, I maintain, a necessary condition of a compelling conception of the social dimensions of mind and of the end of education.     

The Judgments of David Bergelson

ABSTRACT

In this paper, I read the Yiddish author David Bergelson’s statements at his secret trial through the lens of his own earlier fiction about Soviet justice, especially his novel Judgment. I examine Bergelson’s self-fashioning as a Jewish writer and how he uses his own Jewish background as a justification for his failures as a Soviet person. I offer some contextualization of Bergelson’s statements in light of other trials of other writers both before and after 1952, and compare his declaration of love for Yiddish with other, similar expressions. Bergelson does not merely defend himself, he creates a memory about his legacy for the future.     

Charles Tilly and American Pragmatism

Charles Tilly’s work on repertoires of contention and social mechanisms was pathbreaking. In this article, I argue that his understanding of both concepts overlaps with social-theoretical work informed by the philosophical tradition of classical American pragmatism. There is no evidence that Tilly was influenced by pragmatism, but I argue that the overlap is substantial enough that large portions of his oeuvre can serve as illustrations of the explanatory power of pragmatist social science—and that Tilly’s theorization of mechanisms in particular would have been even stronger had he engaged pragmatism directly.     

Narrating inequality,eliding empire

Piketty’s call for a historically informed, global analysis of inequality is timely, as is the need for a corresponding transformation of our current politics. However, I believe there to be a fundamental flaw in his analysis which reproduces a Eurocentric approach to understanding global inequality. The key issue is that Piketty organizes his historical comparative analysis in terms of inequality within nations. Yet, the polities he is discussing were rarely just nations over the long durée. Rather, they were imperial formations constituted by a colonizing state and the territories and populations that were incorporated. His approach separates the logic of what he calls the modern proprietarian regime of inequality from enslavement and colonialism when both were integral to it. In contrast, I argue for them to be seen as necessarily interconnected with a lasting legacy in contemporary configurations of global inequality.     

The Self-determination of Indigenous Peoples and the Limits of United Nations Advocacy in Guerrero,Mexico (1998-2000)

This essay examines the visit to Mexico in February 2000 by Erica-Irene Daes, then chairperson of the United Nations Working Group on Indigenous Populations. I use the occasion of this visit to analyze the relationship between a regional indigenous organization in the state of Guerrero, the Mexican national state, and the United Nations within the larger context of the development of international law. I argue that the persistence today of a centuries-old bias in international law that privileges the "nation-state" and a related individualistic bias in the conception of human rights make UN support for indigenous self-determination highly equivocal. I begin with an examination of the Consejo Guerrerense and how its experience helps to illustrate the issues confronted by the indigenous rights movement in Mexico today. Then I provide background to place this movement and the United Nations in the context of the development of international and human rights law. The discourse of international human rights and the ways in which these rights are defined and advocated by the UN has serious limitations for Indians in Mexico. This is a cautionary tale about the real possibilities for social change in our global world.     

Ilyenkov on Aesthetics: Realism,Imagination, and the End of Art

It is sometimes claimed that Evald Ilyenkov's writings, particularly those on the problem of the ideal, best express the philosophical framework of Russian cultural-historical psychology and activity theory. In this article I consider a neglected part of Ilyenkov's legacy: his work on aesthetics. Ilyenkov's writings on art cast significant light on his views of culture and mind and on the humanistic vision at the center of his philosophy. In 1964, on a rare trip to the West, Ilyenkov visited an exhibition of pop art in Vienna. He was disgusted by what he saw and wrote a scathing critique entitled "Chto tam, v Zazerkal'e?" ("What's there, through the looking glass?"). Does Ilyenkov's antipathy to pop-and, indeed, to so-called modern art in general-show him to be enamored of a narrow, reactionary form of socialist realism? If so, how can this be squared with his reputation as a creative, critical voice within Soviet Marxism? I examine Ilyenkov's other writings on aesthetics in search of a nuanced interpretation of his reaction to pop. I consider his idea that art should serve to cultivate higher forms of perception and his attendant concepts of aesthetic sensibility and imagination, and I explore how these notions contribute to his view of the unity of the cognitive virtues, his hostility to the division of labor, and his ideal of genuine human activity, guided by reason. Such themes are vital constituents of Ilyenkov's humanism, which celebrates free, creative activity as a life principle that must assert itself against the mortifying forces of mechanization and standardization. Although these ideas may not entirely redeem Ilyenkov's hostility to modern art, they reveal his stance to be far more sophisticated than appears at first sight.     

Time Is of the Essence: An Analytic Autoethnography of Family,Work, and Serious Leisure

While leisure is often represented in public discourse as a realm of freedom and self‐actualization, for most adults the pursuit of serious leisure activities involves negotiating familial and professional constraints. Based on the author's autoethnographic experiences with sport skydiving, this article examines the familial and professional constraints that he has experienced, as well as the challenges to recreational skydivers posed by current trends in the sport. The author describes various only partly successful strategies he has used to manage the tensions between his skydiving pursuits, work, and family. Proposing his analysis as an example of “analytic autoethnography” the author concludes by considering the implications of his research for better understanding serious leisure pursuits more generally, as well as for answering the personal question, should I continue to jump out of planes?     

Property,wealth, and social change: Piketty as a social science engineer

This paper applauds the vision and originality of Piketty's Capital and Ideology. We draw attention to the distinctive methodological perspective which he adopts, which we liken to call “social science engineering.” This allows a problem oriented perspective on long‐term global social change which sidesteps siloed disciplinary debates in social science and history about the meaning of modernity, the rise of capitalism, the formation of social groups, and the primacy of nations. We bring out how his theory of property permits him to take forward his overarching insight that economic growth leads to wealth accumulation. This, therefore, challenges long standing sociological perspectives by insisting that modernity is a conservative, rather than a revolutionary and transformative process. We build on this essential contribution by noting some areas where his work can push forward even further, notably that his focus on shifting relativities obscures qualitative historical changes, and more particularly means his analysis of the 20th century is not as provocative as that of the 19th century.     

My Father,His Psychiatrists,and Me

My father is at an age when the body breaks down beyond repair. This essay describes my attempts to sustain what little sense of autonomy is left to him within the constraints of his physical limitations and to contain the anger generated by them. As I negotiate with a host of medical authorities, the most vexing of whom is the all-important psychopharmacologist, I am reminded of earlier interactions between my father's psychiatrists and me. These memories allow me to tell the story of our fraught, if loving, relationship. For a gay man, this telling is marked by the homophobic attitudes that funded many of my ostensibly therapeutic interactions with psychiatrists, as well as by a celebration of the queer genealogies through which I feel at home in the world.