본 논문은 신자유주의적 통치성에 복종화됨으로써 발생하는 주체의 문제를 분석하고, 유가철학의 인(仁)을 통해 저항적 주체의 형성 가능성을 모색하고자 한다. 먼저, 신자유주의는 시장에 교환이 아닌 경쟁을 도입하고, 경쟁은 사회를 통치하기 위한 통치 원리로 작용한다. 신자유주의적 경쟁은 주체를 자기 착취, 우울증, 고립 등의 한계상황에 직면하게 한다. 다음으로, 군자다운 경쟁은 타인에 대한 승리가 아니라 자기 성장을 목표로 한다. 군자다운 경쟁의 대표적인 예는 활쏘기이다. 활쏘기는 몸의 단련에 달려 있다. 몸의 단련은 자기반성을 통한 성장을 목표로 한다. 활쏘기는 자기반성을 문제 삼는다는 점에서 인(仁)을 익히는 과정이다. 끝으로, 인(仁)은 (...) 신자유주의적 성과 주체의 무한 경쟁, 자기 착취, 우울증, 고립 등을 극복할 수 있는 길을 제시한다. 인(仁)의 원초적 의미는 사랑이다. 인(仁)의 사랑은 타인에게 불쾌감을 일으키는 행동을 하지 않는 것이며, 타인이 타인답게 살아갈 수 있도록 돕는 것으로 확장된다. 인간은 인(仁)의 실천 속에서 타인과의 상호연관성을 자각하고, 연대와 화합의 길로 나아간다. (shrink)

pSara Ahmed’s emWillful Subjects/em develops an account of willfulness as a site of simultaneous oppression and resistance: a diagnosis attributed to particular (not-quite-)subjects and to modes of behavior that are thereby diminished, pathologized, and controlled, and a “diagnosis” that may be positively affirmed as a way of living and doing otherwise. This essay puts Ahmed’s work on willfulness in conversation with María Lugones’ decolonial feminism, particularly her theory of active subjectivity. With Lugones, we offer, one can better understand the (...) class='Hi'>resistant potential of willfulness, not simply as the willful subject possessing an oppositional “will of her own” (which risks reinscribing a unitary notion of the self), but rather, as exercising a different kind of subjectivity altogether—one that relies on multiplicity and arises through relationships across non-dominant difference. Extending the connections that Ahmed herself draws between willfulness and “madness,” we further explore the willful elements in experiences relating to mental illness and cognitive disability, categories of experience that we understand to be important (and undertheorized) aspects of what Aníbal Quijano has termed “the coloniality of power.”/p. (shrink)

Two experiments were conducted to examine whether the resistance to extinction obtained in evaluative conditioning (EC) studies implies that EC is a qualitatively distinct form of classical conditioning (Baeyens, Eelen, & Crombez, 1995 Baeyens, F, Eelen, P, and Crombez, G, (1995a). Pavlovian associations are forever: On classical conditioning and extinction, Journal of Psychophysiology 9 ((1995a)), pp. 127–141.[Web of Science ®], [Google Scholar]a) or whether it is the result of an nonassociative artefact (Field & Davey, 1997 Field, AP, and Davey, GCL, (...) (1997). Conceptual conditioning: Evidence for an artifactual account of evaluative learning, Learning and Motivation 25 ((1997)), pp. 446–464.[Crossref], [Web of Science ®], [Google Scholar], 1998 Field, AP, and Davey, GCL, (1998). Evaluative conditioning: Arti‐fact or ‐fiction?‐ A reply to Baeyens, De Houwer, Vansteenwegen, and Eelen (1998), Learning and Motivation 29 ((1998)), pp. 475–491.[Crossref], [Web of Science ®], [Google Scholar], 1999 Field, AP, and Davey, GCL, (1999). Reevaluating evaluative conditioning: A nonassociative explanation of conditioning effects in the visual evaluative conditioning paradigm, Journal of Experimental Psychology: Animal Behavior Processes 25 ((1999)), pp. 211–224.[Crossref], [PubMed], [Web of Science ®], [Google Scholar]). Both experiments included between‐subjects control groups in addition to standard within‐subjects control conditions. In Experiment 1, only verbal ratings were measured in order to evaluate the effect of postacquisition CS‐only exposures on EC whereas in Experiment 2, verbal ratings and postextinction priming effects were measured. The results showed that the EC effects are demonstrable in a between‐subjects design and that the extinction procedure did not have any influence on the acquired evaluative value of CSs regardless of whether the verbal ratings or the priming effects were used as dependent variables. The present results provide evidence that EC is resistant to extinction and suggest an interpretation of EC as a qualitatively distinct form of associative learning. (shrink)

This article explores the epistemological and strategic issues facing feminists embarking upon narrative explorations into women's experiences. It considers the implications for feminist epistemology of acknowledging women's participation in dominant ideologies about their social role. Focusing upon questions of women's agency, it asks how this `conforming knowledge' might complicate postmodernist feminist notions of resisting and reconstructing law's categorisation of `Woman'. It also represents an attempt to clarify, in advance of my own analysis of women's agency in abortion decision-making, why postmodern (...) feminists might talk to women – the `subjects' of law's constructive power. It seeks additionally to open a discussion among a wider audience of feminists about what we might do with the information uncovered through listening to women's own stories in an area pronounced upon authoritatively by a multitude of discourses. (shrink)

Abstract:The pedagogical strategy of students choosing their own friends with whom to work in classroom contexts (under the guise of democratic participation) because this is how popular musicians learn, has mostly gone uninterrogated in the literature. Approaching the question of how to create a common world through a critical examination of the unexamined assumptions that underpin emerging celebratory discourses on friendship, I consider the ways in which the words friends and friendship are indiscriminately used without acknowledging that the soundness of (...) this pedagogical choice is based on data collected from people (‘real life’ popular musicians) who are in, more often than not, instrumental relations of utility. In doing so I call for a rereading of friendship groups in order to resist the neoliberal injunction of self-interest, a survival-of-the-fittest ethos, and unchecked individualism. To that end I question the ways in which friendship groups in popular music groupings have become sites for developing and perfecting the neoliberal self. (shrink)

This essay makes a case for the relevance of Foucault’s critique of modern Western subjectivity for feminist efforts toward countering sexual violence against women. In his last four Collège de France courses, Foucault shows that subjectivity produces a normalizing relation of the self to itself, the effects of which extend beyond the self in equally harmful ways. As I see it, this harm is especially damaging to women who have experienced sexual violence; moreover, it inhibits effective feminist resistance to such (...) violence. Through analyzing a particular instance of feminist activism, I argue for the anti-normalizing potential of a contemporary mode of self-relation that functions in a way analogous to that fostered by the ancient practice of parrhēsia. (shrink)

This paper provides a revisionist account of the authority and power of the criminal mugshot. Dominant theories in the field have tended to focus on the ways in which mugshots have been used as a way of disciplining criminal bodies and rendering them docile. It is argued here that additional emphasis could usefully be placed on stories of resistance in which the monological production site of the prison or police station transforms into a dialogical site, in which the objects of (...) police photography can acquire agency. These issues are explored with particular reference to a set of photographs of English suffragettes acquired by the police for surveillance purposes. The suffragette’s refusal to comply with requests to have their photographs taken is used as a case study through which to examine the ways in which conventions about the form of the mugshot can be subverted, ideas about the types of people who were the object/subject of mugshots disrupted and the assumption of documentary neutrality undermined. (shrink)

Frantz Fanon offers a lucid account of his entrance into the white world where the weightiness of the ‘white gaze’ nearly crushed him. In chapter five of Black Skins, White Masks, he develops his historico-racial and epidermal racial schemata as correctives to Merleau-Ponty’s overly inclusive corporeal schema. Experientially aware of the reality of socially constructed (racialized) subjectivities, Fanon uses his schemata to explain the creation, maintenance, and eventual rigidification of white-scripted ‘blackness’. Through a re-telling of his own experiences of racism, (...) Fanon is able to show how a black person in a racialized context eventually internalizes the ‘white gaze’. In this essay I bring Fanon’s insights into conversation with Foucault’s discussion of panoptic surveillance. Although the internalization of the white narrative creates a situation in which external constraints are no longer needed, Fanon highlights both the historical contingency of ‘blackness’ and the ways in which the oppressed can re-narrate their subjectivities. Lastly, I discuss Fanon’s historically attuned ‘new humanism’, once again engaging Fanon and Foucault as dialogue partners. (shrink)

This text considers several case studies of subaltern silence as micro political resistance. Around these examples I thread a theoretical model (using ideas of such thinkers as Spivak, Bataille, Foucault and Baudrillard) to explain how performing silences could resist oppression without assuming an underlying well-articulated subjectivity. The article deals with the force of silence, its conditions of possibility, and its position with respect to representation.

Nurses working in correctional and forensic mental health settings face unique challenges in the provision of care to patients within custodial settings. The subjectivities of both patients and nurses are subject to the power relations, discourses and abjection encountered within these practice milieus. Using a poststructuralist approach using the work of Foucault, Kristeva, and Deleuze and Guattari, this paper explores how both patient and nurse subjectivities are produced within the carceral logic of this apparatus of capture. Recognizing that subjectivities (...) are fluid and dynamic, and capable of change, Deleuze and Guattari's concept of deterritorialization will illustrate opportunities for resistance, where nurses can begin to practice outside the dominant carceral logic (and restrictions) of the system. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rhetorical Maneuvers:Subjectivity, Power, and ResistanceKendall R. Phillips and James P. ZappenA sense of subjectivity as fluid, dynamic, and multiple has become almost orthodox throughout the humanities. The widespread influence of poststructural thought has seemingly routed earlier Enlightenment notions of a unified, transcendent subject and opened the door for critical approaches to the numerous and changing manifestations of human subjectivity. The fluidity of the human subject, however, is (...) not without its bounds or constraints. Indeed, the same line of poststructural thinking that served to de-center the Enlightenment subject, especially the work of Michel Foucault, also stipulated that the subject was positioned by larger formations of discourse over which they had limited if any control. These two sides of poststructural subjectivity—its fluidity and its positioning—establish not so much two divergent approaches, but the two poles between which the human subject can be thought to operate. In turn the two poles of the apparent fixity of the subject position and the seeming fluidity of the subjectivity manifested within that position suggest the kind of productive tension through which we are simultaneously limited and enabled by the discourse formations within which we operate and against which we, at times, resist.This productive tension between the multiplicity of the subject and the singularity of the subject position has, of course, been the focus of numerous inquiries. In his later work, Foucault attended to the processes by which the subject makes itself an object upon which work might be done and urged a more aesthetic approach to the continuous crafting of the self.1 Along similar lines, Judith Butler has conceived of the subject in terms of its performativity and the ways that the "I" is crafted through numerous and fluid citations of existing power relations. Conceived in this way, the notion of the "self" is a constantly changing object crafted and re-crafted out of the points of identification provided in the exterior fields of power and knowledge. These points of identification, in turn, provide symbolic anchors by which a subject is moored, at least temporarily, into a particular subject position within which they become identifiable and intelligible in terms of the broader formation of discourse. [End Page 310]In addition to posing a serious challenge to Enlightenment philosophy, this conception of the self as fluid and dynamic presents some vexing questions concerning the practices of self and the capacity of a subject to offer any meaningful challenge to the formations of discourse that constitute its existence. As Butler puts the problem, "The paradox of subjectivation (assujetissement) is precisely that the subject who would resist such norms is itself enabled, if not produced, by such norms" (1993, 15). The theoretical concerns over the relationship between agency and subjectivity also impact upon a series of political questions surrounding the nature and possibility of identity politics and recent debates concerning the importance and efficacy of gaining "recognition" as a political move.2 Whatever one's position within such debates, it is clear that the question of subjectivity and its concomitant questions of subjectivation and agency must be addressed in order to conceive of any kinds of democratic politics.The question of the subject, then, clearly entails broad philosophical and political implications. Rhetorical scholars have entered this conversation with a particular concern for the practices that both constitute and challenge the constitution of the self and many of these scholars have attended specifically to the points of friction between prescribed positions in which a subject is constituted and the dynamic nature of subjectivity as performed. Following from the works of Foucault, Barbara Biesecker (1992), for instance, urges attention to the canon of style as a crucially rhetorical element in the processes by which the individual negotiates relations of power, knowledge, and subjectivity. In a similar vein, Bradford Vivian draws from the works of Gilles Deleuze and Felix Guattari to suggest that rhetoricians recognize "that the self may be conceived as a form—a rhetorical form—that exists only in its continual and aesthetic creation, in its indefinite becoming" (2000, 304). The indefinite nature of this becoming is, for both Vivian and Deleuze and Guattari, a politically crucial insight into the ways that... (shrink)

This paper employs Michel Foucault’s History of Sexuaity: Confessions of the Flesh to shed light on the perplexing phenomenon of vaccine (mandate) resistance. It argues that vaccine (mandate) resistance, while seemingly irresponsible and selfish, is entangled with the same modes of ‘truth-telling’ that have been part of the basic structure of modern Western governance for centuries. The paper begins by introducing the problem of vaccinate (mandate) resistance as a pedagogical problem for educators who want to teach social responsibility as informed (...) by sound scientific knowledge and research. It then outlines the triad of knowledge/science, power/governance, and subjectivity/being at the heart of Foucault’s research as a necessary frame for understanding the sociopolitical and historical entanglements of science in modern Western governance. Lastly, the paper traces Foucault’s study of early Christian writers such as St. Augustine in terms of how they help establish basic practices of truth-telling that still impact how subjects relate to power today. The ultimate goal of the paper is to show how exploration of the social, historical, and political realities of science related issues are vital for understanding issues of collective existence today. (shrink)

Postcolonial discourse is incredibly diverse and postcolonial art in Australia has numerous critical modes. This paper describes an approach in Contemporary Indigenous art that attempts a critique of the law from within the law rather than outside of it. It takes a radical form of over-proximity, rather than avant-garde distance, and finds the gap and failure in law’s attempt at creating legal subjects of us all. In the work of Gordon Bennett, Danie Mellor and the duo Adam Geczy and Adam (...) Hill, there is a working through the political and legal ramifications of the Indigenous subject in contemporary Australia. The focus on processes of initiation and subjectivization, or what Althusser called “interpellation” and show the effects of this interpellation in the Indigenous subject and offer modes of resistance. The artists are informed by Lacanian notions of subjectivization and utilise this approach to semiotics and power as the starting point for their critique. (shrink)

This paper focusses on the negotiations in which many subaltern peoples engage within contexts of unequal power relations in colonial settings like eighteenth-century Peru. The trial and ‘confession’ of Micaela Bastidas, an indigenous mestizo and wife of the Inca rebel Túpac Amaru II, allows for an analysis of the complexity of her subjectivity and agency, both as products of colonial impositions and Andean notions of gender complementarity and power. As a woman, wife of a noble curaca and member of a (...) conquered indigenous population, she defied rigidly bipolar colonial ethnic and gender norms. Skilfully engaging in ‘rituals of subordination’ through the manipulation of discriminatory colonial expectations, Micaela refused to share what was expected of her, subverting colonial gender and power hierarchies, albeit momentarily. (shrink)

In this article, we use qualitative methodology to explore how 15 low‐income women of diverse sociocultural location construct and experience health and weight gain during pregnancy, as well as how they position themselves in relation to messages pertaining to weight gain, femininity and motherhood that they encounter in their lives. Discussing the findings through a feminist poststructuralist lens, we conclude that the participants are complex, fragmented subjects, interpellated by multiple and at times conflicting subject positions. While the discourse of (...) maternal responsibility (i.e. managing personal behaviours for the baby's health) is very much in evidence in their narratives, embodied experiences of pregnancy, lived experiences of financial constraints and religious beliefs provided some with an alternative discourse and resistant subject position. Participants also had mixed emotions about weight gain; they recognized the need to gain weight in order to have a healthy pregnancy, but weight gain was also not welcome as participants reproduced the dominant discourse of obesity and the discourse of ‘feminine’ bodily norms. Based on our results, we advocate for change to recent clinical guidelines and social discourses around pregnancy and weight gain, as well as for policies that provide pregnant women with a range of health‐promoting resources. (shrink)

How are we to understand hunger strikes and episodes of lip-sewing in immigration detention? Are they simply cases of self-destruction or bare life, as is often claimed, or is there scope to view these embodied acts of self-harm as having a political dimension and to see those engaged in them as resistant subjects exercising political agency? To explore these issues, I draw on recent feminist theoretical work on vulnerability. Received wisdom suggests that vulnerability is an impediment to political action. (...) Rejecting the idea that vulnerability equates exclusively to injurability and passivity, I contend, by contrast, that corporeal vulnerability can potentially prompt action, serve as a resource for collective acts of resistance, and enable the politicization of certain spaces. Since context matters to how vulnerability and resistance intersect, I illustrate my argument by exploring, in particular, the protests that took place at Woomera immigration detention centre in Australia in 2002. (shrink)

ABSTRACT This paper reviews the dynamics behind, and ethical issues associated with, the phenomenon of drug resistance. Drug resistance is an important ethical issue partly because of the severe consequences likely to result from the increase in drug resistant pathogens if more is not done to control them. Drug resistance is also an ethical issue because, rather than being a mere quirk of nature, the problem is largely a product of drug distribution. Drug resistance results from the over‐consumption of (...) antibiotics by the wealthy; and it, ironically, results from the under‐consumption of antibiotics, usually by the poor or otherwise marginalized. In both kinds of cases the phenomenon of drug resistance illustrates why health (care) – at least in the context of infectious disease – should be treated as a (global) public good. The point is that drug resistance involves ‘externalities’ affecting third parties. When one patient develops a resistant strain of disease because of her over‐ or under‐consumption of medication, this more dangerous malady poses increased risk to others. The propriety of free‐market distribution of goods subject to externalities is famously dubious – given that the ‘efficiency’ rationale behind markets assumes an absence of externalities. Market failure in the context of drug resistance is partly revealed by the fact that no new classes of antibiotics have been developed since 1970. I conclude by arguing that the case of drug resistance reveals additional reasons – to those traditionally appealed to by bioethicists – for treating health care as something special when making policy decisions about its distribution. (shrink)

Beliefs can be resistant to evidence. Nonetheless, the orthodox view in epistemology analyzes beliefs as evidence-responsive attitudes. I address this tension by deploying analytical tools on capacities and masking to show that the cognitive science of evidence-resistance supports rather than undermines the orthodox view. In doing so, I argue for the claim that belief requires the capacity for evidence-responsiveness. More precisely, if a subject believes that p, then they have the capacity to rationally respond to evidence bearing on (...) p. Because capacities for evidence-responsiveness are fallible and may be masked, beliefs can be held in the face of counter-evidence. Indeed, I will argue that our best science of belief supports the claim that evidence-resistant beliefs result from masks on evidence-responsiveness capacities. This account of belief not only allows for resistance to evidence, but provides us with a framework for describing and explaining actual cases of evidence-resistance. (shrink)

How is it possible for human subjects who are socially constructed to engage in effective and authoritative acts of resistance to the social norms and institutions within which they were formed? Judith Butler, in her engagement with the work of Pierre Bourdieu, locates this possibility in the nature of `speech acts', and in resistance to social norms emanating from the abjected margins of social life. She criticizes Bourdieu for undermining the promise of agency contained in habitus by reducing it to (...) the social field in which it was constituted, thus re-closing `the iron cage' of structural/institutional determination. For Butler, social norms and institutions, dependent as they are on reiterative performance, are intrinsically open to disruption. It is possible, she claims, using as her example Rosa Parks's historical act of resistance in Montgomery, Alabama in 1955, to resist with authority, yet without prior institutional authorization. This article argues that Butler's theory of iterability works to endow the capacity to authorize against the grain of institutional authority with individuals and their acts and hence neglects the social contexts that inform and de-limit this capacity. `Resisting with authority' is possible precisely because it is not endowed by individuals or their acts, but is collective and interactional. (shrink)

How does a parent get a child to do something? And, indeed, how might the child avoid complying or seem to comply without actually having done so? This article uses conversation analysis to identify the interactionally preferred and dispreferred response to directives. It then focuses on one alternative response option that has both verbal and embodied elements. The first part involves an embodied display of incipient compliance. That is, actions that are preparatory steps towards compliance and signal that it may (...) be forthcoming, but which do not in themselves constitute compliance. Incipient compliance creates sequential space for a verbal turn that reformulates the ongoing action as autonomous, self-motivated behaviour on the recipient’s part, rather than subject to the will of the directive speaker. This enables the recipient to maintain autonomy over their own conduct without provoking the conflict or repeat directives associated with outright resistance. (shrink)

No word is more central to the contemporary political imagination and action than ‘resistance'. In its various manifestations - from the armed guerrilla to Gandhian mass pacifist protest, from Wikileaks and the Arab Spring to the global eruption and violent repression of the Occupy movement - concepts of resistance are becoming ubiquitous and urgent. In this book, Howard Caygill conducts the first ever systematic analysis of ‘resistance': as a means of defying political oppression, in its relationship with military violence and (...) its cultural representation. Beginning with the militaristic doctrine of Clausewitz and the evolution of a new model of guerrilla warfare to resist the forces of Napoleonic France, On Resistance elucidates and critiques the contributions of seminal resistant thinkers from Marx and Nietzsche to Mao, Gandhi, Sartre and Fanon to identify continuities of resistance and rebellion from the Paris Commune to the Greenham Women's Peace Camp. Employing a threefold line of inquiry, Caygill exposes the persistent discourses through which resistance has been framed in terms of force, violence, consciousness and subjectivity to evolve a critique of resistance. Tracing the features of resistance, its strategies, character and habitual forms throughout modern world history Caygill identifies the typological consistencies which make up resistance. Finally, by teasing out the conceptual nuances of resistance and its affinities to concepts of repression, reform and revolution, Caygill reflects upon contemporary manifestations of resistance to identify whether the 21st century is evolving new understandings of protest and struggle. (shrink)

This essay examines several contemporary works in cultural studies that critique universalizing tendencies in western intellectual discourse. Michael Wiedorn rereads Glissant as a philosophical and political thinker, focusing on the concept of paradox in Glissant’s method of archipelagic thinking, aimed at transforming the imaginaire of collective consciousness. Fred Moten examines a variety of works of interactive, auditory, visual, and textual formats that are representative of black aesthetics to track the affectability of the trauma of antiblackness and the entanglements between blackness (...) and anti-blackness that blur or resist a stabilized definition of black subjectivity and expression. Sharon Suh recovers the Buddhist practice of gazing to critically examine images of Buddhist ideas and practitioners in western and Asian films to challenge a racialized and gendered hierarchy of Buddhism in mainstream culture. Such a project seeks to recover the laywoman’s Buddhist subjectivities and reimagine Buddhism in ways that overcomes the problematic depictions enabled by orientalist studies. (shrink)

In the three essays that make up this stimulating and often startling book, Jacques Derrida argues against the notion that the basic ideas of psychoanalysis have been thoroughly worked through, argued, and assimilated. The continuing interest in psychoanalysis is here examined in the various "resistances" to analysis—conceived not only as a phenomenon theorized at the heart of psychoanalysis, but as psychoanalysis's resistance to itself, an insusceptibility to analysis that has to do with the structure of analysis itself. Derrida not only (...) shows how the interest of psychoanalysis and psychoanalytic writing can be renewed today, but these essays afford him the opportunity to revisit and reassess a subject he first confronted in 1966. They also serve to clarify Derrida's thinking about the subjects of the essays—Freud, Lacan, and Foucault—a thinking that, especially with regard to the last two, has been greatly distorted and misunderstood. The first essay, on Freud, is a tour de force of close reading of Freud's texts as philosophical reflection. By means of the fine distinctions Derrida makes in this analytical reading, particularly of _The Interpretation of Dreams,_ he opens up the realm of analysis into new and unpredictable forms—such as meeting with an interdiction. Following the essay that might be dubbed Derrida's "return to Freud," the next is devoted to Lacan, the figure for whom that phrase was something of a slogan. In this essay and the next, on Foucault, Derrida reencounters two thinkers to whom he had earlier devoted important essays, which precipitated stormy discussions and numerous divisions within the intellectual milieus influenced by their writings. In this essay, which skillfully integrates the concept of resistance into larger questions, Derrida asks in effect: What is the origin and nature of the text that constitutes Lacanian psychoanalysis, considering its existence as an archive, as teachings, as seminars, transcripts, quotations, etc.? Derrida's third essay may be called not simply a criticism but an appreciation of Foucault's work: an appreciation not only in the psychological and rhetorical sense, but also in the sense that it elevates Foucault's thought by giving back to it ranges and nuances lost through its reduction by his readers, his own texts, and its formulaic packaging. (shrink)

In this paper, I take up the question of how epistemic injustices can be resisted. Miranda Fricker, who introduced the term to describe situations in which subjects are wronged as knowers, has initially advocated an individualist, virtue-based account to counteract epistemic injustices. Epistemic injustices, however, do not merely operate at an individual level but are rooted in social practices and structures. Arguably therefore, individually virtuous epistemic conduct is not enough to uproot patterns of epistemic injustice. Institutional change and collective actions (...) are needed. Recently, Elizabeth Anderson has proposed such a structural remedy. Diagnosing patterns of social segregation that track existing inequalities to be the principal structural cause of epistemic injustices, Anderson suggests that integration is required to achieve epistemic justice. Pace Anderson, I argue that certain segregated spaces —namely spaces provided by subaltern counter-publics— can function and, in fact, have historically functioned as important sites of epistemic resistance. In particular, I argue that even if integration is sharply distinguished from assimilation, Anderson’s proposal insufficiently acknowledges the subversive potential of those spaces, in which shielded from the gaze of the oppressors, marginally situated subjects can assemble and question hegemonic epistemic practices. (shrink)

The article aims to expose and contest the gendered representation of betrayal in resistance movements. For a theoretical framework, I draw on Simone de Beauvoir’s critique of masculinist myths of femininity inThe Second Sex, combined with contemporary feminist scholarship on the oppressive constructions of female subjectivity in debates on war and violence. I trace how the hegemonic visions of virile resistance tend to subsume the grey zones of women’s resistance activity under two reductive myths of femininity – the self-sacrificial mother (...) and the seductivefemme fatale– while obscuring the complexities of betrayal arising from women’s embodied vulnerabilities. I demonstrate the political relevance of this theoretical exploration on the example of two representative French Resistance novels, Joseph Kessel’sArmy of Shadowsand Roger Vailland’sPlaying with Fire. (shrink)

ABSTRACTRecent years have seen an increase in the influx of asylum-seekers in Scandinavia, and in Denmark this has led to ever-tighter immigration control. This article discusses emerging practices of refugee solidarity and resistance to migration policy in Danish civil society in the wake of what has been referred to as the European refugee crisis. To accomplish this purpose, I analyse how participants in Facebook discussions construe topoi and attitudes when facing the ethical dilemma of respecting the law versus showing concern (...) for humans in need, in line with what Foucault, Michel Foucault: Beyond Structuralism and Hermeneutics. Chicago: The University of Chicago Press) has referred to as ‘ethical self-formation’. This is illustrated through a case study of an incident from September 2015, when a member of a Danish City Council offered private shelter to immigrants on their way to Norway. The incident led to legal proceedings in August 2016 for what the defendant referred to as ‘the offense of helping fellow human beings in need’. The study is informed by Critical Discourse Analysis. Analysing Discourse. Textual analysis for social research. London and New York: Routledge; Wodak, R.. The politics of fear. London and New York: Sage) and governmentality theory. The subject and Power. In H. Dreyfus & P. Rabinow, Michel Foucault: Beyond Structuralism and Hermeneutics. Chicago: The University of Chicago Press; Foucault, M.. Security, Territory, Population: Lectures at the Collège de France 1977–78.. New York: Palgrave Macmillan; McIlvenny, P., Klausen, J. Z., & Lindegaard, L. B.. Studies of Discourse and Governmentality. Amsterdam and Philadelphia: Benjamins). Data include media representations and facebook comments published during 2016. The analytical approach combines topos analysis.. Methods of Critical Discourse Analysis. London: Sage; Wodak, R.. The politics of fear. London and New York: Sage) and appraisal analysis to tease out evaluative meaning. (shrink)

This article concerns itself with the ways that Black women have taken up #BlackGirlMagic as a critical reimagining of their subject positionalities as Black women. I argue that #BlackGirlMagic is a resistant imaginary that has significantly altered the contemporary western social imaginary and suggest that the intersectional ambiguity that Black women animate builds community among Black women toward collective liberation. Bringing together Kimberlé Crenshaw's concept of intersectionality, Simone de Beauvoir's concept of ambiguity, and María Lugones's concept of oppressed←→resisting (...) subjects, I argue that #BlackGirlMagic's so-called “magic” is both produced by and produces what José Medina has termed a guerrilla epistemology. In outlining the contours of this epistemology, I demonstrate how #BlackGirlMagic resists through the transmission of knowledge, the creation of a critical genealogy, its visionary orientation, and the development of an insurrectionary counterdiscourse. To illustrate, I briefly discuss how #BlackGirlMagic provides white women with an opportunity for a beneficial form of epistemic friction. In the end, I suggest that #BlackGirlMagic's ability to unite Black women transnationally bodes well for its continued effects on the western social imaginary. (shrink)

Teachers’ job satisfaction has been the subject of many studies that tried to identify its main sources. Based on the social cognitive career theory, the present study aimed to investigate the relationships between personality traits, goals orientation, and teachers’ job satisfaction. A total of 321 Romanian teachers completed an online questionnaire. The results demonstrated new insights regarding the relationships between psychological variables and teachers’ job satisfaction. Cognitive rigidity, as a mechanism to resistance to change, mediates between conscientiousness and teachers’ (...) job satisfaction. Moreover, the moderation role of learning goals orientation manifests in the relation between conscientiousness and job satisfaction. These findings emphasize that school management needs to offer teachers information and explain the change’s benefits if they want to prevent individual resistance to change and decrease satisfaction related to their work. (shrink)

I defend the view that the experience of resistance gives us a direct phenomenal access to the mind-independence of perceptual objects. In the first part, I address a humean objection against the very possibility of experiencing existential mind-independence. The possibility of an experience of mind-independence being secured, I argue in the second part that the experience of resistance is the only kind of experience by which we directly access existential mind-independence.

Homi Bhabha's attempts to recuperate Frantz Fanon's “black man” as a figure of resistance and subversion have relied on the simple fact of this figure's existence: because the black man's identity is irrevocably divided, Bhabha claims that its mere existence calls the unity of a normative identity into question. This essay broadly questions Bhabha's reading of Fanon by asking exactly how it is that the subject's potential for subversion can be realized in action, and suggests – drawing from Jacques (...) Lacan's work as well from the work of Jean-Paul Sartre – a new model for the figure of Fanon's black man which retains the possibility for a free subjectivity oriented toward resistance. The tacit belief that resistance must arise as a consciously developed response is belied by the suggestion that there are psychic tensions that might produce a subversive subjective orientation involuntarily, spontaneously. (shrink)

In an attempt to reaffirm Deleuze's Nietzschean affinities, this article argues that it is possible to detect in his thought an alternative concept of the political which gives ontological priority to difference. In order to map this out, a Deleuzian reading of the Zapatista experience will be provided, with particular attention given to the manner in which power is re-conceptualised, resistance strategised, subjectivities recast, and political solidarities formed anew. Once this has been established, the paper will argue that not only (...) does Deleuze provide us with a meaningful basis for political action, he offers us possibilities for creating new forms of political solidarity that no longer take Hegelian inspired dialectical enmity or dangerous Kantian unfulfilment as their point of theoretical departure. (shrink)

This paper outlines a solution to the puzzle of imaginative resistance that makes—and if successful helps to vindicate—two assumptions. The solution first assumes a relationship between moral judgements and affective states of the subject. It also assumes the correctness of accounts of imaginative engagement with fiction—like Kendall Walton’s account—that treat engagement with fiction as prop-based make-believe in which works of fiction, but also appreciators of those works, figure as props. The key to understanding imaginative resistance, it maintains, is understanding (...) how real feelings become part of fictional worlds. (shrink)

An influential thesis in contemporary philosophy of mind is that subjectivity is best conceived as inner awareness of qualia. has argued that this unique subjective awareness generates a paradox which resists empirical explanation. On account of this “paradox of subjective duality,” Levine concludes that the hardest part of the hard problem of consciousness is to explain how anything like a subjective point of view could arise in the world. Against this, I argue that the nature of subjective thought is not (...) correctly characterized as inner awareness, that a non-paradoxical approach to the first-person perspective is available, and that the problem about subjectivity should be distinguished from the perennial problem of qualia or phenomenal properties. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Speculative Philosophy 17.1 (2003) 73-75 [Access article in PDF] Retrieving Experience: Subjectivity and Recognition in Feminist Politics. Sonia Kruks. Ithaca and London: Cornell University Press, 2001. Pp. xii + 200. $35.00 h.c. 0-8014-3387-8; $16.95 pbk. 0-8014-8417-0. Sonia Kruks' latest book, Retrieving Experience, is a valuable contribution to ongoing debates about the relevance of feminist philosophy in a period of relative political quietism. It also offers timely (...) reminders of historical continuities between phenomenological and postmodern conceptions of subjectivity and political engagement. Drawing on Merleau-Ponty, Beauvoir, Fanon, and the later Sartre, Kruks proposes to "explore women's embodied experiences" and to "ask whether they might not offer some means to help build affective bonds among women who are in many ways radically different from one another" (6). The book approaches this task by means of two secondary issues. First, should feminist thought be oriented by phenomenological or postmodernist theoretical strategies? Second, can women's embodied experience be the conceptual basis for political and epistemological practices that avoid the pitfalls of "identity politics" or an "epistemology of provenance"? The answer to both questions comes through the notion of praxis developed in Sartre's Critique of Dialectical Reason. By thinking of embodiment as praxis or work, a strategy implicit in Beauvoir's idea that "one is not born, but rather becomes, a woman." Kruks seeks to resolve the ethical affront of finding one's individuality reduced to the "generality" of a collective—the ethical affront to which feminists of various generations and theoretical persuasions must respond.Retrieving Experience explores the significance of recognition as a political norm. Identifying Sartre's Anti-Semite and Jew as a pivotal work in the history of identitarian theorizing, she situates recent appeals for race- and gender-based political mobilization in the United States with respect to the dialectical relationship between the Look, shame, and recognition existentialists observed in situations of anti-Semitic and colonial domination during and immediately after the Second World War. Legitimating knowledge gained under oppressive conditions formed an important element of African, Southeast Asian, and ultimately African-American and feminist resistance to cultural imperialism. However, Kruks warns, discourses of "recognition" risk placing the blame for group domination on individuals' face-to-face interactions while concealing the role of state and economic institutions in enabling social disdain to systematically damage a group's quality of life. Moreover, they suggest that the experience of subjugation alone justifies knowledge claims or counts, without further elaboration, as an act of political engagement. Kruks argues that knowers and actors need to identify conceptual and practical mediations enabling individual interactions, experiences, and strategies to prompt the recognition and transformation of [End Page 73] group situations. Sartre's notion of praxis, she suggests, explains how an individual can participate in a collectivity while acting autonomously or acquiescing to subjection.The most important passages in Retrieving Experience examine the affective aspects of the decision to take up a political identity or engage in political action. Going beyond Sartre's account of mediations, Kruks suggests that the sensory and emotional qualities of embodiment are themselves mediators, the products of praxis as well as its vehicles. Since any act of social knowledge involves the emotions, affect plays an important role in the process whereby individuals from different cultural, economic, and bodily situations learn about and shape one another's' environment through the act of knowledge. Individuals, then, may have a moral responsibility to learn about others in a way that gives them "sympathetic bodies." Drawing on Maria Lugones' social epistemology, Kruks argues that "world-traveling" or existing simultaneously in several communities or sets of power relations is a bodily act, but also a fully cultural, ethical act rather than a natural way of being. One is not born, but becomes, an embodied knower. Understanding female embodiment as a kind of work or "world-traveling" praxis enables feminist solidarity—"respectful recognition" to replace a historically implausible "sisterhood" or a distinct epistemological perspective as a regulative ideal for feminist politics.But how far can the... (shrink)

The topic of biopolitics is a timely one, and it has become increasingly important for scholars to reconsider how life is objectified, mobilized, and otherwise bound up in politics. This cutting-edge volume discusses the philosophical, social, and political notions of biopolitics, as well as the ways in which biopower affects all aspects of our lives, including the relationships between the human and nonhuman, the concept of political subjectivity, and the connection between art, science, philosophy, and politics. In addition to tracing (...) the evolving philosophical discourse around biopolitics, this collection researches and explores certain modes of resistance against biopolitical control. Written by leading experts in the field, the book’s chapters explore resistance across a wide range of areas: politics and biophilosophy, technology and vitalism, creativity and bioethics, and performance. Resisting Biopolitics is an important intervention in contemporary biopolitical theory, looking towards the future of this interdisciplinary field. (shrink)

Este artículo realiza un análisis sobre la experiencia política del Movimiento Nacional Campesino Indígena- Somos Tierra, con la intención de caracterizar las modalidades de resistencias surgidas en los espacios rurales latinoamericanos, particularmente en Argentina. Se parte del supuesto de que en la praxis de los movimientos sociales/populares, en particular los movimientos campesinos-indígenas, se estructuran y re-configuran subjetividades políticas en procesos de resistencia, cuyas tramas de acción conforman otra episteme y una nueva cultura política que se evidencia entre otras cosas en (...) los saberes que emergen de la labor política y los espacios colectivos construidos en el campo. A tal fin, se intenta reseñar los núcleos teórico-políticos que atraviesan la movilización popular latinoamericana desde el Movimiento Nacional Campesino Indígena- Somos Tierra, en tanto espacio de politicidades rurales que configuran una resistencia frontal a la fase neoliberal del capitalismo global. (shrink)

This book presents the first comparative study of the works of Charlotte Delbo, Noor Inayat Khan, and Germaine Tillion in relation to their vigorous struggles against Nazi aggression during World War II and the Holocaust. It illuminates ways in which their early lives conditioned both their political engagements during wartime and their extraordinary literary creations empowered by what Lara R. Curtis refers to as modes of ‘writing resistance.’ With skillful recourse to a remarkable variety of genres, they offer compelling autobiographical (...) reflections, vivid chronicles of wartime atrocities, eyewitness accounts of victims, and acute perspectives on the political implications of major events. Their sensitive reflections of gendered subjectivity authenticate the myriad voices and visions they capture. In sum, this book highlights the lives and works of three courageous women who were ceaselessly committed to a noble cause during the Holocaust and World War II. (shrink)