“That which does not kill us makes us stronger,” Nietzsche wrote.
As the global neo-liberal order slowly unravels before our eyes, that recognition holds more true today than ever.
In our social imaginary, love has become the major existential goal of our times, which is capable of providing all of us with a sense of worth and a way of being in the world. . . . In our political imaginary, law has become our highest political ideal. Life with the rule of law marks us out as a civilized nation and people.
One plots and schemes in order to exert control. One embarks upon a pilgrimage in order to relinquish control. Entering Jerusalem as a lowly king, Jesus foils both the plots of those who would capture him and those who rally around him as a political revolutionary.
The contagious violence of a frenzied mob brings about the sentencing of Jesus to crucifixion by Pilate. The operations of the scapegoat mechanism are revealed in the record of these events and, as we reflect upon them, we will learn to identify its operations within our political life. In Christ we find an alternative model for desire, which can enable us to resist the seduction of unity through violence.
Several of my friends joined a Facebook meme soliciting a list of the ten books that most influenced you. I thought myself too cool to participate, but if I had, Judith Butler’s Gender Trouble would have been on my list. I devoured it one winter break when I was home from college. At the time, I was fascinated by the world of feminist theory to which Butler introduced me.
While many analysts contend that a carbon tax is the most effective and efficient climate change mitigation policy available to the U.S., one of the most significant obstacles to the legislation of a national carbon tax in the U.S. is American’s basic aversion to taxation. In view of Americans’ antipathy towards taxation, the Thomistic virtue jurisprudence proposed by Cathleen Kaveny in her book Law’s Virtues can dispose Americans to support a national carbon tax.
Judith Butler’s Parting Ways proposes a “Jewish” critique of state violence. But to my mind its real success is in arguing persuasively for a model of identity that places relationality and dispossession at the heart of human political experience. She forges her claim through readings of 20th century thinkers all touched by persecution and the experience of statelessness. These include Jews and non-Jews alike.
This year’s conference focuses on questions of the possibility of new utopian faith beyond nation, state, capital, the world market and world citizenship based on the economy of (global) sovereignty. The deadline for paper proposals is June 1, 2014.