By Ilan Gur-Ze'ev
ISBN-10: 9460913644
ISBN-13: 9789460913648
Diasporic Philosophy and Counter-Education addresses the demanding situations inflicted through the distinguished "new progressivism". It confronts the present all-powerful innovative anti-humanistic fireplace and its victorious anti-Western redemptive campaign in any respect degrees and dimensions of lifestyles less than the post-metaphysical sky. during this publication Diasporic counter-education doesn't give up to the prestigious temptations of new-age nomadism as a substitute to the postmodern pleasure-machine's promise. It makes an attempt to arrive past the entire warfare opposed to the Jewish spirit and its manifestation in Western oppressive identification. It refuses any model of the continuum, "radical" or "conservative" self-indulgence, in addition to present nihilist-pragmatic quests for self-forgetfulness. Diasporic awakening is a in all probability common and enduring erotic artwork of a never-to-be-concluded-self-constitution and re-positioning. the purpose of this booklet is for it to turn into a part of a brand new starting within the face of the hot international tradition of mega-speeds, the exile of the humanist killer of God, the deconstruction of pre-conditions for transcendence and the becoming likelihood of bringing to an finish of all existence on the earth. This ebook seeks to develop into a waking demand improvisational co-poiesis; a counter-education that would groom us to turn into extra brave in responding to the invitation of desire, making humankind richer within the cognizance of our response-ability to like of lifestyles.
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Additional resources for Diasporic Philosophy and Counter-Education
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Then, as hundreds of bullets were fired into her body, Mary Turner was killed. (Gray, 2002, pp. 96–97) The point of Gray’s doom-laden narrative is not just that cruelty is part of the human condition, but that as human beings we, the perpetrators of cruel acts, convince ourselves that in acting cruelly we are acting in the right. Both murders reported in the above account are presented as educative: in the case of Sam Hose the act of lynching is deemed educative for the children who are excused school to witness it; in the case of Mary Turner her own public torture and eventual murder is presented as a means of ‘teach[ing] her a lesson’.
Martin Heidegger’s acquiescence to fascism has become an iconic instance of this failure. ) More recently, countless South African academics supported an international boycott of their institutions, at incalculable cost to their own academic careers, in their struggle against apartheid. In these instances, the individuals concerned saw both their academic duty and their moral obligations to society in terms of an injunction to ‘stop and think’. It is not the case, at least in the instances I have cited, that they stopped being academics and became activists.
That is what it means to live in a runaway world: the experience, certainly, of chronic uncertainty, but the hope, also, of reconciling that uncertainty with a sense of moral purposefulness that necessitates an ongoing search for resolutions that recognise differences of outlook and belief, background and expectation, purpose and condition. Institutions are constructed around this ambivalence. e. hopefully) point to the ambivalence of institutions: their capacity for meltdown and fracture, but the opportunities they afford, also, for realignment and reconfiguration around a morally purposeful agenda.
Diasporic Philosophy and Counter-Education by Ilan Gur-Ze'ev
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