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Bhargava D: Practical Radicals

Practical Radicals

Seven Strategies to Change the World

A timely critique of 'wokeness' by one of the most exciting thinkers and writers of her generation

A timely critique of 'wokeness' by one of the most exciting thinkers and writers of her generation

Clarity, Culture and Identity in the Web of Chaos

The Awokening

Why We Fight

A Philosophy of War

Law, Conflict and International Relations

This book examines the interplay of human rights and conflict resolution in the practice of civil society organisations and independent state institutions, using four detailed case studies.

This book examines the interplay of human rights and conflict resolution in the practice of civil society organisations and independent state institutions, using four detailed case studies.

Embracing Concurrent Realities

Rethinking Human Rights and Conflict Resolution

Patipolitics looks at what it means to enjoy the body under technocapitalism arguing that we need a new paradigm to talk about sexual enjoyment and suffering. It is not just biological life (biopolitics), nor even political death (necropolitics) that has power, but also regimes of enjoyment. In simple terms the paradoxical, ambivalent and traumatic realm of the sexual: a deadly enjoyment that demands satisfaction yet cannot be sated. This is Patipolitics, from the Latin patior- to suffer, which for psychoanalysis is also to enjoy.

The body is governed by a dizzying array of institutions: the family, social media, religion and the culture industries. These sites provide contexts for enjoying the body such as: self-image, object choice, identification, erogenous zones, taboos, codes of sexual morality, inhibitions, violence, and bodily abjection. But it is the ways in which these modalities are harnessed by apparatuses of power which makes them patipolitical.

Patipolitics examines how the body is instrumentalised, weaponised and fantasized through science, technology and capitalism. After highlighting the destructive and oppressive elements of patipolitics, the book elucidates the positive and generative dimensions to the patipolitical. The female body and its place in the masculine imaginary obscures a genuine enigma about the sexual body and power. Ultimately if patipolitics is to be affirmative as opposed to destructive we must ask what alternative future it can help us to imagine?

Patipolitics looks at what it means to enjoy the body under technocapitalism arguing that we need a new paradigm to talk about sexual enjoyment and suffering. It is not just biological life (biopolitics), nor even political death (necropolitics) that has power, but also regimes of enjoyment. In simple terms the paradoxical, ambivalent and traumatic realm of the sexual: a deadly enjoyment that demands satisfaction yet cannot be sated. This is Patipolitics, from the Latin patior- to suffer, which for psychoanalysis is also to enjoy.

The body is governed by a dizzying array of institutions: the family, social media, religion and the culture industries. These sites provide contexts for enjoying the body such as: self-image, object choice, identification, erogenous zones, taboos, codes of sexual morality, inhibitions, violence, and bodily abjection. But it is the ways in which these modalities are harnessed by apparatuses of power which makes them patipolitical.

Patipolitics examines how the body is instrumentalised, weaponised and fantasized through science, technology and capitalism. After highlighting the destructive and oppressive elements of patipolitics, the book elucidates the positive and generative dimensions to the patipolitical. The female body and its place in the masculine imaginary obscures a genuine enigma about the sexual body and power. Ultimately if patipolitics is to be affirmative as opposed to destructive we must ask what alternative future it can help us to imagine?

Patipolitics

Philosophical Anthropology

Philosophical anthropology investigates what makes us human, but it has produced accounts that exclude some members of our species. It relies often on non-naturalistic "philosophies of consciousness" that locate humanity in the cognitive capacity to objectively represent things, to reason teleologically and use tools, to use symbols and language, or to be self-conscious and question existence. This work pursues an alternative, thoroughly naturalistic philosophical anthropology by combining Arnold Gehlen's theory of our behaviorally-detached and institutionally-structured impulses with Maurice Merleau-Ponty's views on intersubjectivity, affect, sexuality, and social institutions. It locates the human within the unique structure of our capacity for feeling, which produces an inclusive account of "the human as the other" or Homo alter. 
 
Humans are deeply and thoroughly dependent on affective, bodily, communicative bonds, in which other humans appear as sources of pleasure, communicative meaning, institutional norms, and interpersonal approbation and disapprobation. However, this socio-biological account of the human denies that human nature alone can prescribe the necessary form of institutions, such as the home, which is a criticism of any potential "political anthropology." A result of this focus on our social and affective natures is a novel account of shame as a response to institutional and interpersonal exclusion. Failing to recognize humanity within our dependency on others and the structure of feeling is a widespread problem in philosophy and society in general that contributes to the social and metaphysical exclusion of disabled persons, who might lack certain forms of consciousness and cognition. Reimagining philosophical anthropology as the study of the unique way that human beings are socially present to one another, this work challenges such dehumanization.

Philosophical anthropology investigates what makes us human, but it has produced accounts that exclude some members of our species. It relies often on non-naturalistic “philosophies of consciousness” that locate humanity in the cognitive capacity to objectively represent things, to reason teleologically and use tools, to use symbols and language, or to be self-conscious and question existence. This work pursues an alternative, thoroughly naturalistic philosophical anthropology by combining Arnold Gehlen’s theory of our behaviorally-detached and institutionally-structured impulses with Maurice Merleau-Ponty’s views on intersubjectivity, affect, sexuality, and social institutions. It locates the human within the unique structure of our capacity for feeling, which produces an inclusive account of “the human as the other” or Homo alter. 
 
Humans are deeply and thoroughly dependent on affective, bodily, communicative bonds, in which other humans appear as sources of pleasure, communicative meaning, institutional norms, and interpersonal approbation and disapprobation. However, this socio-biological account of the human denies that human nature alone can prescribe the necessary form of institutions, such as the home, which is a criticism of any potential “political anthropology.” A result of this focus on our social and affective natures is a novel account of shame as a response to institutional and interpersonal exclusion. Failing to recognize humanity within our dependency on others and the structure of feeling is a widespread problem in philosophy and society in general that contributes to the social and metaphysical exclusion of disabled persons, who might lack certain forms of consciousness and cognition. Reimagining philosophical anthropology as the study of the unique way that human beings are socially present to one another, this work challenges such dehumanization.

Towards an Inclusive Philosophical Anthropology

The Human as the Other

Contemporary Arab Thought illuminates the relationship between cultural and political critique in the work of major Arab thinkers. It now features an extensive new introduction that reconsiders post-1967 Arab intellectual history in light of the 2011 uprisings and the upheavals that have occurred since.

Cultural Critique in Comparative Perspective

Contemporary Arab Thought

How People Power Took Over the World

I Heart Politics

Weber in Translation

This new translation of Max Webers manuscript on the sociology of music presents the earliest and most influential text to examine the harmonic and melodic principles of literate Western art music in a historical and cross-cultural perspective. A comprehensive introduction explains Webers sociology of music and shows its relevance to contemporary cultural studies.

This new translation of Max Webers manuscript on the sociology of music presents the earliest and most influential text to examine the harmonic and melodic principles of literate Western art music in a historical and cross-cultural perspective. A comprehensive introduction explains Webers sociology of music and shows its relevance to contemporary cultural studies.

The Sociology of Music

Applied Legal Philosophy

This book challenges the neo-liberal view of private property as a liberal choice in respect of the use of goods and resources, which can be controlled. It argues that ultimately private property is not choice, it is ego. The book develops a theory to reject the neo-liberal concept of private property as the means of apportioning the world. It offers reflections on alternatives as to how the earth's things might be allocated, forcing us to reflect upon how a world without private property might look.

Drawing on Badiou’s statement: ‘Property as ego", this book argues that the reality of neo-liberalism means that rather than seeing it as ego, we need to understand that private property is ego. The book is divided into three parts. Part I discusses the neo-liberal account of private property as a liberal choice in respect of the use of goods and resources, which can be controlled. The book challenges this view arguing that private property cannot be justified, regardless of how much restraint the state tries to impose on choice. Ultimately private property is not choice, it is ego. Part II develops a theory of private property as the expression of the neo-liberal ego. Working from Badiou’s statement, it argues that all of the liberal and neo-liberal theorising about the content of private property, and the justifications for it merely seek to defend the exercise of ego as concerns the allocation, use and control of the planet’s goods and resources. Part III calls for the rejection of private property as the means of apportioning the world. It offers reflections on alternatives as to how the earth’s things might be allocated, forcing us to reflect upon how a world without private property might look.

Reflections on Property, Neoliberalism and Law

Private Property is Ego

Routledge Research in Applied Ethics

This volume features original essays on the ethics of ending wars (jus ex bello). It fills a significant gap in just war theory and sets the stage for other thinkers to engage with the topic.

Theory and Applications

Ending Wars Justly

"This is an extraordinary work--comprehensive, penetrating in its analysis of freedom, and deeply challenging. The perspective is strikingly original and the voice is utterly distinctive. Julius's book is an important contribution to its subject and will be widely read by moral and political philosophers."--Charles Beitz, Princeton University"A stylistic gem, Reconstruction is utterly original--this is a book with a voice all its own. It is an exhilarating read and we would be poorer without it."--Niko Kolodny, University of California, Berkeley

What should a person do when she depends for her possibilities of action on the actions of other persons? Is it possible to live as one free person among others? In this groundbreaking work of moral and political philosophy, A. J. Julius argues that a person acts freely by acting for good reasons. To act for good reasons in the presence of other people, a person must act for reasons that she shares with them. Julius uses these ideas of free action and interpersonal rationality to explain the wrongness of coercion, the value of cooperation, the rational force of democratic law, and the imperative of substituting public for private property. He proposes that we can begin to act freely, within our actual unfree society, by setting out to reconstruct it on a democratic basis. A book that will open new directions in the discussion of rationality and freedom, Reconstruction makes it plain that the political is personal.

Reconstruction

Rethinking Asia and International Relations

India and Pakistan's strategic thinking has unfolded hence shifting re-constructions of India-PakistanâEUR(TM)s nationalist identities, (in)securities and their nuclear policy choices. Through a blend of materialism and constructivism, this study not only recasts the dynamics of India-PakistanâEUR(TM)s nuclear politics from a more non-traditional angle, but also contains policy implications by drawing attention to how ideological underpinnings of policy makers - who interpret and construct their world of strategic thinking - impact inter-state nuclear security affairs.

India and Pakistan's strategic thinking has unfolded hence shifting re-constructions of India-Pakistan’s nationalist identities, (in)securities and their nuclear policy choices. Through a blend of materialism and constructivism, this study not only recasts the dynamics of India-Pakistan’s nuclear politics from a more non-traditional angle, but also contains policy implications by drawing attention to how ideological underpinnings of policy makers - who interpret and construct their world of strategic thinking - impact inter-state nuclear security affairs.

Strategic Culture, Identity and (in)Security in International Politics

Interpreting Nuclear India and Pakistan

Practical Radicals

Bibliografische Angaben

Schlagworte

Bibliografische Angaben

Schlagworte

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