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Judith C.
1.1K posts
Judith C.
@WithoutJudith
Existential phenomenology and history of philosophy • PhD student in philosophy @penn_state • Unionized @cge_psu • Nihil humani a me alienum puto
เข้าร่วม Haziran 2021
250 กำลังติดตาม3.4K ผู้ติดตาม
Judith C. รีทวีตแล้ว
I think the criticisms of the organizers of the protests are correct, ditto their ties to the Dems and so on, but this point is also correct and really important. imho this point speaks to a relative political vacuum/disorganization that helps liberals (mis)lead so many people rn
Judith C.@WithoutJudith
The No Kings protests exemplify the limits of the language ready to hand in American public life. Thousands of people are trying to articulate the political crisis enveloping them using the serialized words of liberalism, without a critical grammar to think or act beyond it.
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The No Kings protests exemplify the limits of the language ready to hand in American public life. Thousands of people are trying to articulate the political crisis enveloping them using the serialized words of liberalism, without a critical grammar to think or act beyond it.
English
Judith C. รีทวีตแล้ว
Judith C. รีทวีตแล้ว
What Sartre liked so much about paintings is that they have nothing to say, and he thought that writers should strive for the same thing. Rancière saw this thought as a sign of the modernist move from representation to expression, towards the "mute speech" of art & literature
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"all heterosexual sex occurs underneath the patriarchy" so does gay sex? if you want to be a "structuralist" at least be a proper one lmao
Aurora! My God.@SedimentedGeist
i'm sorry but you are patriarchally conditioned, while my feminist judgement is an act of absolute freedom
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@melmotham You can get away with saying this about the humanist interpreters of Marx, not about a quote from Marx himself. No one is forcing you to be a Marxist, you can simply not be one if you do not actually hold to its ethical and philosophical commitments.
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Judith C. รีทวีตแล้ว
Jacqueline Rose on psychoanalysis’ recognition that identity is structured and constructed by endless failure.
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Judith C. รีทวีตแล้ว
Easily one of the most stunning and moving works of history I’ve ever read. Those American historians who came into it during the course of the civil rights movement and new left really are special.
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The autonomy of the state is an illusory autonomy. It immediately appears as autonomous because it has the abstract form of a democratic system, but it is mediated by capital all the way down. Holding elected office does not prove the autonomy of the state, even ‘relatively.’
DC🪴🌹@morematerial
The state is a relatively autonomous terrain of struggle, control over which is disproportionally impactful on organizing conditions in other terrains. Administering sections of the state effectively is a precondition for cohering a political pole capable of transforming it.
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@peligrietzer That’s absolutely true! I’m in a German idealism grad seminar and we’re currently in the Spirit chapter of the Phenomenology, I’m familiar with Hegel’s concerns. What I like about MacIntyre’s formulation here is simply that he lays out concrete areas of historical investigation.
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@WithoutJudith I'm really into MacIntyre but I feel like someone whose name rhymes with bagel has a proposed a similar research program a few years before
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Judith C. รีทวีตแล้ว
NEW: No modern pope has sustained a campaign of this scope against an active American military operation.
In twenty-five days, the U.S.-born Pope Leo XIV has told Christian soldiers to promote peace, ordered Catholic politicians who perpetuate war to go to confession, called for a permanent ban on aerial bombing, and demanded a ceasefire — repeatedly, publicly, and without apology. thelettersfromleo.com/p/hatred-is-in…
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Judith C. รีทวีตแล้ว
taught poetry in a fifth grade class today and one of the kids wrote this on their eval and my heart is full
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Judith C. รีทวีตแล้ว
Gillian Rose (HCS, 53) thinks even Hegel's later works should be read phenomenologically. She uses the example of the Phil of Right, reading it as presenting "illusions and experiences of moral and political consciousness" to show how consciousness can comprehend ethical life.
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@eunoicredamancy No, the original “intend and achieve” is correct. Hegel’s point is that whether an individual succeeds (thus ‘achieves’) or fails (merely ‘intends’) in their individual task, there is always a universal substance that goes beyond them on the stage of world history.
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“The relationship [between universal substance and subjective consciousness] is such that the actions of human beings in world history produce an effect altogether different from what they intend and achieve, from what they immediately know and desire.” – Hegel, LPWH 1830-1 intro
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Judith C. รีทวีตแล้ว
Judith C. รีทวีตแล้ว
Henri Lefebvre's critique of space - specifically of capitalist articulations of space as an empty container and a given, rather than a product - probably applies to our society-wide inability to conceptualize air as a product of social relations, not a void
Nukit@NukitToBeSure
This is the reality of modeling aerosols all day🤢 It's just a lot nicer not to think about that, or be like..."nah all the bioaerosols kind of just die on their own in the few seconds between when they are exhaled by someone else and I inhale them..." Because otherwise?🤮
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I wrote a paper about this film which I’m not sure I’ll ever find an opportunity to do more with, but I feel that Nickel Boys is a stunning vindication of Adorno’s standpoint of redemption and this passage from Benjamin’s “The Work of Art in the Age of Mechanical Reproduction.”
bianca@biancalovesfilm
I still think about the ending of Nickel Boys so often, absolute masterpiece of filmmaking
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@musicalcolin More simply, I can’t help but think to myself while reading them that it didn’t have to be this way.
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@musicalcolin Merleau-Ponty misreads and distorts Sartre’s work as though he somehow got lost in the latter’s philosophical style. I also find his conception of the dialectic elusive and ambiguous compared to Sartre’s, which makes any definitive claim about it seem insufficient and unworkable.
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The debate between Merleau-Ponty and Sartre is a minor tragedy in the history of philosophy. Every attempt to make sense of it only makes it appear more senseless to me. So much was lost in the breakdown of their shared project even as it made another one, Sartre’s CDR, possible.
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