Downcast Eyes: The Denigration of Vision in by Martin Jay
By Martin Jay
Lengthy thought of "the noblest of the senses," imaginative and prescient has more and more come less than serious scrutiny via quite a lot of thinkers who query its dominance in Western tradition. those critics of imaginative and prescient, specially favorite in twentieth-century France, have challenged its allegedly more advantageous potential to supply entry to the realm. they've got additionally criticized its intended complicity with political and social oppression throughout the promulgation of spectacle and surveillance.
Martin Jay turns to this discourse surrounding imaginative and prescient and explores its usually contradictory implications within the paintings of such influential figures as Jean-Paul Sartre, Maurice Merleau-Ponty, Michel Foucault, Jacques Lacan, Louis Althusser, man Debord, Luce Irigaray, Emmanuel Levinas, and Jacques Derrida. Jay starts off with a dialogue of the speculation of imaginative and prescient from Plato to Descartes, then considers its function within the French Enlightenment earlier than turning to its prestige within the tradition of modernity. From attention of French Impressionism to research of Georges Bataille and the Surrealists, Roland Barthes's writings on images, and the movie idea of Christian Metz, Jay offers lucid and fair-minded money owed of thinkers and concepts well known for his or her difficulty.
His booklet examines the myriad hyperlinks among the interrogation of imaginative and prescient and the pervasive antihumanist, antimodernist, and counter-enlightenment tenor of a lot fresh French proposal. Refusing, although, to shield the dominant visible order, he calls as an alternative for a plurality of "scopic regimes." guaranteed to generate controversy and dialogue during the humanities and social sciences, Downcast Eyes will consolidate Jay's recognition as one among today's most effective cultural and highbrow historians.
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Additional resources for Downcast Eyes: The Denigration of Vision in Twentieth-Century French Thought
In principle, the ladder of the law might not have a top or a bottom. But, in practice, economic power matters. We know that law and the state are not immune to economic persuasion, to lobbying, to favours and so forth. And, because of this, the commons remains subject to the threat and corruption of privatisation and commodification. We do not want to suggest by this that all legal and public rights, including the protection of the commons by the state or global institutions such as the UN, are worthless.
But we are intrigued by the possibility of invoking his untimely challenge to the conviction that human beings can be the subject of moral evaluation qua human beings. That we might, in Nietzsche words, be able to undertake some form of ‘revaluation of values’. In this vein we suggest that it is not origins on which moral evaluation should be based, but on consequences. In a era in which social democracy’s pact with the market demands that citizen’s rights be balanced by ‘responsibilities’, and political philosophy continues its Sisyphian struggle to resolve the unresolvable - to proclaim the ethos of community while retaining that lonely figure of the modern sovereign individual as its real ethical core - we wonder whether this revaluation might include re-consideration of the yardstick by which we judge moral agents.
Slashdot: Technical-Social-Political! Political-TechnicalSocial! Yes, yes! We see, that both are three, that each is needed, one two three. Before we rested on our laurels, and left to others to defend the morals. But now we heard, the call to fight and in the public we believe right is might! A Mouse: And now, we should recognise that we must fight, the King and aristocracies to guard our freedom and light. Let us form a commonwealth, a commonality of all things, equality, 53 fraternity and liberty!