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The Practice Of Everyday Life

Multitude: War and Democracy in the Age of Empire. Michael Hardt and Antonio Negri. 2004. New York. Penguin Books. 448 pages. ISBN: 0143035592 (paper).

Multitude: War and Democracy in the Age of Empire

The article reviews the book "Alone Together: Why We Expect More From Technology and Less From Each Other," by Sherry Turkle.

Alone Together: Why We Expect More from Technology and Less from Each Other.

Doing philosophy means reasoning about questions that are of basic importance to the human experience—questions like, What is a good life? What is reality? How are knowledge and understanding possible? What should we believe? What norms should govern our societies, our relationships, and our activities? Philosophers critically analyze ideas and practices that often are assumed without reflection. Wesleyan’s philosophy faculty draws on multiple traditions of inquiry, offering a wide variety of perspectives and methods for addressing these questions.

What is philosophy

/pdf/silencing-the-past-power-and-the-production-of-history-1uvybflqsn.pdf

Silencing the past: power and the production of history

Firstly, I stand before the images of Anna Palusińska entitled Identities, images which are an attempt to think through the memory “after the Shoah”. Certainly, Identities is an attempt to express memory without distorting the image of the past, attempting to give justice to anonymous victims, whom history has sought to deprive of the right to mourn and the right to a name, as well as the right to be mourned. Identities is an extraordinary cycle, which consists of portraits of women imprisoned in an Auschwitz concentration camp. Naturally, this must immediately and inevitably be associated with the well-known photographs “taken” from the Auschwitz camp by members of the Sonderkommando in August 1944, depicting naked women driven by SS In the presented paper, the author, referring to several examples of Polish contemporary art, reflects on the concept of criticism. The author asks the question: Whether are we dealing in late capitalism with a post-critical turn in art and philosophical thinking at all? He analyzes the post-critical turn by referring to other concepts such as immanent critique (S. Turkle), critique in the field of immanence (G. Deleuze), post-theoretical culture (T. Eagelton), assembly art (G. Didi-Huberman), “technical perfection” (M. Heidegger), mnemotechnics (J. Derrida), mechanosphere (G. Deleuze & F. Guattari), and finally the famous distinction of Walter Benjamin between “display value” of the work of art and its “cult value”. The ultimate goal of the article is to determine the possibility of criticism (critique) in the age of technoor affective capitalism (L. Berlant & B. Stiergler). At the end, the author poses the question: To what society we belong? Are we part of the “society of display value” or a “co-creative society”?

Critique in the Field of Immanence: The Case of New Polish Art

In the presented paper, the author starts with diagnosing the state of research on populism and biopolitics simultaneously. The author states that most often in the literature the topic of populism (Laclau, Mouffe, Mudde, and Panizza) is considered separately from the problems related to biopolitics (Foucault, Negri, Agamben, and Esposito). The author would like to change this separation by bringing these two discourses closer together. The author’s main aim is to rethink populism from a biopolitical perspective, i.e., to implement national politics over the population. Furthermore, the author reconstructs the logic of such biopolitical populism with the example of Poland, and as a consequence, the program of the “Law and Justice Party (PiS)”, which, after coming to power in 2015, introduced a new policy of “legal populism”, closely related to the conservative “procreative policy” (prohibition of abortion), and the family-oriented economy (financial supplement for each family for the second child, the so-called “500 plus” program).

The Biopolitical Incarnation of Populism: A Voice From Poland

The main purpose of this paper is to reflect upon the question to what extent contemporary politics is only the "eristic technique" skilled at introducing pathos and instrumentaly appealing to logos and ethos. Aristotle's rhetorical triad-logos, ethos,pathos-makes rhetoric the art of persuasive or honest communication. Applying methods developed by psychoanalysis and in reference to the work of Freud, Lacan, Searle, Laclau, Ranciere and Foucault author reflect on the premises, the shape and the consequences of contemporary sophistic politics. Author is tempted to test the intuition according to which the prototype of a method of communication is catachresis, a figure of speech in which a word or phrase has vastly departed from its traditional, paradigmatic usage.Keywords: communication community, distorted communication, excitable speech, illocutionary speech act, iterability, locutionary speech act, means of effecting persuasion, performative acts, perlocutionary speech act, philosophy, politics, resignification, rhetoric, sophists, total speech situationPhilosophy, Politics, RhetoricThe relations between language, politics and rhetoric were subject to philosophical and sociological investigations from the very onset of philosophy, sociology and rhetoric, e.g. the three grand disciplines in quest of the answer to how words, the persuasive effect and community life are entwined. Philosophy of Heraclitus, that of Plato, of Aristotle, Diogenes the Cynic, Pirrho, or Epicurus was always embedded within certain politics and could always gain rhetorical momentum-the case of that being the subordination of philosophy to rhetoric and rhetoric to politics by sophists. The rationality of beliefs and actions is naturally a timeless topic of philosophical investigations. One could even say that philosophical thought originates in reflection on the reason embodied in cognition, speech, and action; and reason remains its basic theme.Similarly, the history of rhetoric from Gorgias and Protagoras, through Aristotle, Cicero, Quintilian, and Seneca, up until twentieth century rhetoric pondering upon the question of "unity" of rhetoric was similarly embedded within a certain political context which was sometimes dedicated to furthering this end and sometimes not necessarily at all. Athenian democracy, to give but one example, renowned for treasuring rights of all citizens to speak at public gatherings was supportive to this end. In Rome, on the other hand, it was open legal process which played key role in this regard by allowing citizens to enter disputes on their own behalf. It might well explain why the structure of speech, line of argumentation and so many rhetorical figures embody the very idea of a legal speech.Finally, symbolic interactionism of George Herbert Mead, social anthropology of Franz Boas, and above all Edward Sapir's project of anthropology of language-in itself a contribution to sociolinguistics and ethnography of speaking of Dell Hymes, and consequently Claude Levi-Strauss' structuralism, Erving Goffman's sociology of everyday life, not to mention Pierre Bourdieu's theory of power and practice and generally speaking the contemporary theory of discourse in its richest diversity- have always been nothing but social theories considered from the point of view of "living speech" of participants of a "collective game" and as such they have been described within the context of social influence of linguistic and discursive structures on "non-discursive" or "non-linguistic" structures.After all Teun A. van Dijk argues that instead of the usual direct relationship being established between society and discourse, this influence is indirect and depends on how language users themselves define the communicative situation. It is a widespread misconception, in traditional sociolinguistics, that social situations and their properties-such as class, gender or age of language users-exercise direct and unmediated influence on language use. …

http://polish-sociological-review.eu/pdf-119915-48657?filename=Logos_ Ethos_ Pathos..pdf

Logos, Ethos, Pathos : Classical Rhetoric Revisited

Four unresolved issues will dominate the discussion of intelligence: whether intelligence is singular, or consists of various more or less independent intellectual faculties, whether intelligence is inherited, and whether any of its elements can accurately be measured? The fourth question is linked more with psycholinguistic investigations than with general psychology: do children learn language using a mental organ, some of whose principles of organization are not shared with other cognitive systems such as perception, motor control, and reasoning? Or is language acquisition just another problem to be solved by general intelligence, in this case, the problem of how to communicate with other humans over the auditory channel? In this paper, I will try to outline what kind of argumentation reinforce the suspicion that there is a special kind of intelligence (mental organ/module)—linguistic one. I try to test the hypothesis of linguistic intelligence in the light of the very idea of multiple intelligences.

The Concept of Linguistic Intelligence and Beyond

The author, in this paper, asks the question, why is technology the key concept in shaping the utopian imagination. In previous times, starting from Thomas Morus, the foundation of utopian thinking was rather the state and social organization, not the means of production. Surprisingly, it appears that, without technological support, both social and political utopias are nothing. Technology gives credibility to the utopian project. Jules Verne or Edward Bellamy only gives credibility to what is otherwise incredible. What, then, is the utopian feature of Utopia as regards to technology? The author claims that Utopia reverses the methodological maxim, whereby conclusions about possibilities can be drawn only from the real. Utopia does the opposite: Everything that exists operates within the technological organization and its capabilities. After all, Herbert George Wells’ time machine does not bring us to a politically-thought-out organization, benefiting everyone, but a sluggish race living in small groups and feeding on fruits. It is a humanity liberated from both work and thinking, humanity at its end, unemployed humanity. In the paper, the author, following the path laid by Martin Heidegger, Michel Foucault, Giorgio Agamben, and Bernard Stiegler, is trying to rethink the problematic “utopian perfection of technology” seeking universal automatism and generating a new organization of work.

Szymon Wróbel

Papers

Critique in the Field of Immanence: The Case of New Polish Art

The Biopolitical Incarnation of Populism: A Voice From Poland

Logos, Ethos, Pathos : Classical Rhetoric Revisited

The Concept of Linguistic Intelligence and Beyond

The Question Concerning Techno-Utopia