The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society

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The concept of mind

The Study of Man. By Michael Polanyi. Price, $1.75. Pp. 102. University of Chicago Press, 5750 Ellis Ave., Chicago 37, 1959. One subtitle to Polanyi's challenging and fascinating book might be The Evolution and Natural History of Error , for Polanyi is at pains to expunge what he believes to be the false notion contained in the contemporary view of science which treats it as an object and basically impersonal discipline. According to Polanyi not only is this a radical and important error, but it is harmful to the objectives of science itself. Another subtitle could be Farewell to Detachment , for in place of cold objectivity he develops the idea that science is necessarily intensely personal. It is a human endeavor and human point of view which cannot be divorced from nor uprooted out of the human matrix from which it arises and in which it works. For a good while

Personal Knowledge: Towards a Post-Critical Philosophy

Postmodernism, or, the Cultural Logic of Late Capitalism

Anti-Oedipus: Capitalism and schizophrenia.

American as apple pie” (231). Certainly one would agree with this statement given enslavement, labor abuses, ethnic and gender disenfranchisement, and exterminatory westward expansion. Connecting these abuses with animals, however, takes some work. To satisfy this burden, Patterson details the diachronic path of “animal,” and illumines how the term has been used to denigrate both lower species and “savages,” or so-called lower classes, races, and ethnicities of humans. Chapters one and two examine the 11,000 year tradition of domesticating animals, and how humans have vilified “others” as animals in the same tradition. Patterson performs a phenomenal task by classifying the ways in which Western culture has metonymically reduced non-white others to animal status. Starting with African populations, he discusses how white explorers like Sir Charles Lyell, while traversing the “dark continent,” would log in his journal such epithets as, “The brain of the bushmen leads towards the brain of the Simian” (29). Patterson’s argument that slavery hinged on such animal metonyms gains support from imperial narratives from the East India Company, European physicians, and American anatomists, plantation owners, and eugenicists. Regarding American Indians, Patterson points to classic racists such as Hugh Brackenridge and Andrew Jackson to illustrate the power of the animal metonym in colonizing, “caging” (as savages) on reservations, and “exterminating” (as pests) native populations. Even jurist Oliver Wendell Holmes and editor L. Frank Baum are seen as propagating the animal-as-justification discourse. Holmes exhorts whites to “hunt him [the Indian] down like the wild beasts of the forest . . . so that the red crayon sketch is rubbed out, and the canvas is ready for a picture of manhood a little more like God’s own image” (35). In this case, the American Indian is reduced first to an animal, and then to an object of utility—a “crayon.” The foregoing data has been publicized. What makes Patterson’s attack on frontier rhetoric unique is its extension to the Spanish-American War, the Philippine invasion, World War Two, Red China, Vietnam, and even Iraq. Consider Major General Adna Chaffee’s 1899 comments about Philippino rebels: “we killed them like rabbits . . . no cruelty is too severe for these brainless monkeys . . . (they) are a miserable-looking lot of little brown rats” (39). Such sentiments carried into the 20th century. John Dower describes the Japanese during World War Two as “animals, reptiles, or insects, monkeys, baboons, gorillas, dogs, mice and rats, vipers and rattlesnakes, cockroaches, vermin—or, more indirectly, ‘the Japanese herd’ ” (39). Patterson details the continuation of this process; the Red Chinese as “chink dogs,” the Viet Cong as “termites,” and the Iraqis as “cockroaches of the desert” provide a fresh look at how the United States has vilified the “other” by way of the “animal” label. Chapter three develops a controversial discussion of Jewish denigration at the hands of the Nazis. Patterson posits that U. S. destruction of Africans and American Indians provided a template for Hitler to follow. Moreover, he contends that the U. S. business of factory farming (in the vein of Sinclair’s report in The Jungle) afforded the Third Reich a system of gathering, feeding, and expeditious slaughter. Regarding the former, evidence exists that Hitler lauded America’s genocidal solution to the alleged “Indian” problem. To link animal slaughterhouses with human concentration camps, however, evokes debate. The connection Patterson makes places animals and European Jewry in the same class. By comparing industries, he compares the victims of the industries. Thus, to admit Patterson’s point, we group Jewish and animal victims together; this move raises issues of inconsistency vis-à-vis the brutal criticism of Western culture found in chapters one and two. Despite this controversial homology, Patterson does a service to Holocaust studies and rhetorical approaches to animal rights. That is, he illustrates the reduction of Jews to animals and demonstrates the importance of animal rights to human rights. If factory farms—not to mention fur ranches, clothing mills, breeding barns, and animal entertainment facilities—represent the 21st century’s concentration camps, then we should work to eradicate the evil to prevent more murders. This review neither supports nor rejects Patterson’s argument; it respects the argument for its contribution to homological studies, movement criticism, and ideographic analysis. Eternal Treblinka offers much to scholars interested in cultural studies, social movements, Holocaust studies, cultural memory, and rhetorical homology.

Dumbstruck: A Cultural History of Ventriloquism

EVER SINCE THE commercial airline missiles destroyed New York City's World Trade Center on 9/11/01, images of violence and catastrophe have seared the collective mind. A popular image shot by freelance photographer Mark Phillips seemed to capture the face of a demon in a large plume of smoke emanating from one of the twin towers (see fig. 1). Soon after the Associated Press secured one-time printing rights to the so-called "smoke demon" image, it became available to Internet users who quickly disseminated it with foreboding commentary about the Christian apocalypse. For many evangelical Protestants in particular, the smoke demon provided evidence that the "current seat of Satan's power" resides in American financial institutions, and that the demise of the World Trade Center is a sign from God (or the Devil) that the end-time is near (Mikkelson & Mikkelson). The goal of this essay is to show how speech writers used a similar, demonic anthropomorphism to craft a righteous presidential rhetoric that helped overcome the widespread experience of anomie and speechlessness caused by the violence of 9/11. [FIGURE 1 OMITTED] To this end the essay proceeds in four parts. Part one provides a context for the study by describing the recent increase of demonic rhetoric in popular culture. Part two locates the demonic in relation to the religious genres of exorcism and conversion, two iterations of the larger cultural form of religious transformation. In part three, I examine the parallels between exorcism and the political purging of figurative bodies, specifically those that appear in the speeches of George W. Bush in the aftermath of 9/11. Finally, the essay concludes with a discussion of the implications of such a reading for rhetorical theory and practice, focusing particularly on the continued relevance of genre to the study of political discourse. Demons and Possession in Popular Culture The Demonic Default Similar to the childhood game of seeing animals in clouds or finding "the face of Mother Theresa in a cinnamon bun," the attribution of form, particularly a human-like form, to an otherwise vague and diffuse stimulus is an perceptual illusion termed "pareidolia" (Carroll 2002). According to the anthropologist Stewart Guthrie, pareidolic anthropomorphisms, such as the smoke demon, frequently concern religious figures, for the attribution of form to the ineffable in general is the psychological basis of religion (also see Cassirer). (1) Guthrie also claims that religious anthropomorphisms tend to attribute a given deity or supernatural figure with the power of speech (198). Gods and demons speak, and they often have the power to mute speech. From an evangelical perspective, for example, one could claim that Satan's destructive power on 9/11 momentarily robbed the U.S. citizenry of its voice, its power to name, and thereby its ability to comprehend and cope; with destruction and death, Satan silences. The ineffability of 9/11 has created numerous rhetorical acts designed to restore the voice and security of the polity, including a litany of rituals, speeches, and performances mourning the loss of the dead, commemorating rescue efforts, and celebrating communal bonds. Speakers who sought to assuage audiences by amplifying the virtues of the American people repeatedly used the words courage, honor, freedom, trust, and faith. In other words, the Western terminological repertoire for expressing goodness, secular and divine, is large. Those who sought to characterize the "terrorists" or their deeds, however, were limited in their expression. They described the terrorists' intent and motives as "evil," reducing human action to inhuman motion and thereby dehumanizing the racial/religious Other as monsters controlled by a malevolent force. The rhetorical invention of evil is difficult because Westerners have a limited repertoire of language for characterizing it. Historically, of course, the demonic personifications of religious discourse have provided the bulk of Western representations of evil (see Russell The Devil; Delbanco). …

The rhetoric of exorcism: George W. Bush and the return of political demonology

This essay works toward an integration of psychoanalysis and rhetorical theory in response to the poststructural critique of mediation. I argue that the concept of communication, usually understood as the mediation or reconciliation of Self and Other, is based on what Lacan termed the “fundamental fantasy.” Distinct from the conscious fantasies usually analyzed by rhetorical critics, the fundamental fantasy is an underlying psychical structure that channels desire, usually a subject's desire for the Other's desire. I argue that conscious fantasies yield a sense of agency, but only as iterations of this more fundamental fantasy thriving in the unconscious. To illustrate this psychoanalytic understanding of fantasy and subjectivity, I examine the rhetoric of John Edward, a popular television psychic and medium who persuades people that he can talk to the dead.

Refitting fantasy: Psychoanalysis subjectivity, and talking to the dead

(1999). Gothic music and the inevitability of genre. Popular Music and Society: Vol. 23, No. 1, pp. 31-50.

Gothic music and the inevitability of genre

In this essay we argue that the rhetoric of Foss, Waters, and Armada’s recent work on ‘‘agentic orientation,’’ as well as the rhetoric of the popular bestselling DVD and book The Secret, are typical of ‘‘magical voluntarism.’’ Magical voluntarism is an idealist understanding of human agency in which a subject can fulfill her needs and desires by simple wish-fulfillment and the manipulation of symbols, irrelevant of structural constraint or material limitation. Embracing magical voluntarism, we argue, leads to narcissistic complacency, regressive infantilism, and elitist arrogance. A more materialist and dialectical understanding of agency is better.

Joshua Gunn

Papers

Dumbstruck: A Cultural History of Ventriloquism

The rhetoric of exorcism: George W. Bush and the return of political demonology

Refitting fantasy: Psychoanalysis subjectivity, and talking to the dead

Gothic music and the inevitability of genre

Agentic orientation as magical voluntarism