What does Stimmung mean? Bude, Heinz
HAU journal of ethnographic theory,
12/2017, Letnik:
7, Številka:
3
Journal Article
Recenzirano
Comment on Borneman, John, and Parvis Ghassem-Fachandi. 2017. “The concept of Stimmung: From indifference to xenophobia in Germany’s refugee crisis.” Hau: Journal of Ethnographic Theory 7 (3): ...105–135.
This article deconstructs the conceptual framework of the social theorist Salman Sayyid by critically examining his work on the political and hegemony in relation to the thought of the post-Marxist ...philosopher Ernesto Laclau. Sayyid elaborates a theory of the political that necessitates a communal break with existing society, a move very similar to Laclau and post-Marxist thought more generally. In analyzing Sayyid’s theories of the caliphate with Laclau’s conception of hegemonic struggle, the author suggests that the construction of any caliphate should think about the question of solidarity with “plebs” or those discarded from the system of capitalism. The article concludes with an analysis of how Sayyid’s theoretical praxis can be applied in American Muslim political activism through the concept of the counterpublic.
As innovated by French “free runners” David Belle and Sébastien Foucan in the1990s, Parkour is a physical cultural lifestyle of athletic performance focusing on uninterrupted and spectacular ...gymnastics over, under, around, and through obstacles in urban settings. Through the public practice of Parkour across late modern cities, advocates collectively urge urban pedestrians to reconsider the role of athleticism in fostering self—other environment connections. This article taps ethnographic data collected on Parkour enthusiasts in Toronto (Canada). For 2 years, the author spent time in the field with “traceurs” (i.e., those who practice Parkour) and conducted open-ended interviews with them regarding their experiences with the movement. In this article, the author explores Parkour as an emerging urban “anarcho-environmental” movement, drawing largely on Heidegger's critique of technology along with Schopenhauer's understanding of the will to interpret the practice of Parkour as a form of urban deconstruction.
Worlds are always in motion; what kind of movement is at stake? In this essay, I will argue that Heidegger moves beyond Hegel by making the concept of world central to phenomenology. But how do ...worlds move? As history, Heidegger says; yet his initial attempt to interpret history, in the final sections of Being and Time, is at certain moments hampered by his attempt to ground the historicality of shared world in the temporality of individual Dasein. Derrida then moves beyond Heidegger by addressing paradoxes in our understanding of time and history. This allows Derrida to introduce the ethical dimension of world from the start as we are called to acknowledge that the Other brings their own world and awaits our response. Worlds are both singular and shared; and in any case, they move (and move us).
This paper has a twofold objective. First, it engages with the interrelation of time, space, and matter in Kant, Heidegger, and Derrida and questions whether and how this interrelation effects the ...possibility of self-relation. In Kant and the Problem of Metaphysics Heidegger suggests that the very structure of subjectivity is constituted by what he calls the 'pure self-affection' of time and thus the possibility of self-relation is intimately bound up with the temporalizing of time. In his 1964-65 seminar, Heidegger: the Question of Being and History, Derrida translates this pure affection of time into the more generic term 'auto-affection,' which will remain a pivotal reference point for his deconstruction of the metaphysical privileging of time as presence. Derrida shows how the (im)possibility of auto-affection is bound up not only with time but also with space, or rather with the 'spacing of time' that he also refers to as 'the trace.' Second, the paper moves across the frontiers of philosophy and physics posing anew the question concerning the interrelations of temporality, spatiality, and materiality. With reference to what in general relativity is called 'the curvature of spacetime,' the efficacy of materiality in the movement of auto-affection is called into question.
The "destructive" appropriation of the Aristotelian concepts of ... and ... played a central role in Martin Heidegger's own reflection on the meaning of being. While this has been generally known for ...some time, it is only now that we can understand the full scope, complexity and evolving character of this appropriation. One reason is the fairly recent publication (in 2012, Gesamtausgabe 83) of notes and protocols for seminars Heidegger led on Aristotle as late as the 1940s and 1950s. Another is the existence of student transcripts in the Special Collections Department of Stanford University for a number of unpublished seminars on Aristotle that Heidegger led during the 1920s. Considering all of this material enables us to see both the significance of Heidegger's interpretation of the ... pair as well as how this interpretation evolved along with his own "Kehre": from a "pandynamic" conception of being to being as "Ereignis."
In Part 1, we situate Dugin's interpretation of Heidegger in relation to the better known, broadly left-liberal approaches to interpreting Heidegger's thought, stressing Dugin's unusual focus on the ...German thinker's "middle" or Nazi-era texts, and showing how this periodizing optic affects Dugin's culminating reading of Sein und Zeit and its key axiological notion of authenticity (Part 1). Part 2 examines Dugin's appropriation of Heidegger's radically pessimistic, trans-epochal critique of Western thought, centring around his striking reading of the esoteric notion of the "fourfold" or Gewiert. In this account, the essence of reality itself, the "crosshairs" of the fourfold, is provocatively depicted by Dugin as war, Polemos, Kampf, or Krieg, following the Heidegger of 1933-1936. In a move which echoes Heidegger's own post-1938 relativizations of all distinctions between Nazism, liberalism and socialism - as well as the Shoah and mechanized agriculture - the Russian thinker hence ends by obviating any distinctions between liberal or democratic and totalitarian regimes, war and peace, and genocide and consumerism. All must be overcome in the "another beginning" destined for the new Russia, if it has the ears to hear.
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