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What she proposes instead is "a universal history worthy of the name" x , by which she means one that does not give the European Enlightenment and its direct heirs a monopoly on the historical project of freedom. It is refreshing to see the false choice of Eurocentrism vs. She thus ends up with a theory that is universal in name, but which remains essentially postmodernist in content. The book also contains substantial prefaces to both essays.
This argument, Buck-Morss asserts, has scarcely been made, much less thoroughly investigated, by mainstream Hegel scholarship. Not only have Hegel scholars failed to answer this question; they have failed, for the past two hundred years, even to ask it" But if the Haitian Revolution inspired Hegel, his philosophy of freedom remains bound, for Buck-Morss, to a Eurocentric and racist worldview.
Modern Europe, in other words, developed a theory of freedom that was simultaneously negated in practice. She also attributes to the Haitian Revolution a degree of singularity: "The radical anti-slavery articulated in Saint-Domingue was politically unprecedented" Most importantly for her argument, the Haitian Revolution constitutes an example of a "historical rupture," an event discontinuous with the trajectory of history It is in such ruptures that Buck-Morss sees the possibility of a universal humanity emerging.
There is a shared hostility to dialectical theory, which would demand that the contradictions born of the European Enlightenment and the bourgeois revolution, including that of racism, be dealt with immanently.
But for Buck-Morss such a treatment would, to use her language, be tantamount to collusion with European racism. Thus, faced with the glaring contradiction between Europe's philosophy of freedom and its brutal economic and political practices, Buck-Morss searches elsewhere for a practice that corresponds to the theory. Rather than necessarily bound up with each other as part of a single historical practice, the pursuit of freedom in theory and its negation in practice remain for her distinct and incidental, if simultaneous, processes.
This sundering of theory and practice, this failure to take account of their dialectical relationship, compels Buck-Morss to remain satisfied with merely condemning the brutality of Europe's political and economic practices, to bracket them, and thus to fail in rooting the struggle for and denial of freedom within them.
And it is in our empathic identification with this raw, free, and vulnerable state, that we have a chance of understanding what they say" It has dominated radical thought for the last 40 years, in both its New Leftist and postmodernist strains. Buck-Morss frames her call for "a universal history worthy of the name" as a challenge to such thought, when really it is only its repackaging. It should be pointed out that Buck-Morss immediately goes on to say, "Surely a major reason for this omission is the Marxist appropriation of a social interpretation of Hegel's dialectic.
Since the s, with the early writings of Karl Marx the struggle between the master and slave has been abstracted from literal reference and read once again as a metaphor, this time for the class struggle" This is one example of her contention that Marx and " white Marxism" are complicit in the whitewashing of history and the struggle against oppression, an ill-conceived charge that I will not directly address in this review.
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What she proposes instead is "a universal history worthy of the name" x , by which she means one that does not give the European Enlightenment and its direct heirs a monopoly on the historical project of freedom. It is refreshing to see the false choice of Eurocentrism vs. She thus ends up with a theory that is universal in name, but which remains essentially postmodernist in content. The book also contains substantial prefaces to both essays. This argument, Buck-Morss asserts, has scarcely been made, much less thoroughly investigated, by mainstream Hegel scholarship. Not only have Hegel scholars failed to answer this question; they have failed, for the past two hundred years, even to ask it"
Buck-Morss also deserves praise for placing the Haitian Revolution firmly at the center of modernity--and insisting that scholars in many fields contemplate its lessons. The supposed idealist becomes a hard-headed realist whose concepts are formed while reading the morning newspapers. The idea of emancipation from slavery is itself emancipated from a model of noblesse oblige to one of struggle, risk, and sacrifice on the part of the slave. This is a thoroughly brilliant scholarly work that turns Hegel upside down in a new way, revealing this time that he was always already standing on his head. Its strength lies in the development of a specific claim in the history of philosophy into a general theme concerning universality and politics. Among the most innovative and stimulating critical assessments of the Haitian Revolution. Du kanske gillar.
In this path-breaking work, Susan Buck-Morss draws new connections between history, inequality, social conflict, and human emancipation. Hegel, Haiti, and Universal History offers a fundamental reinterpretation of Hegels master-slave dialectic andMoreIn this path-breaking work, Susan Buck-Morss draws new connections between history, inequality, social conflict, and human emancipation. Hegel, Haiti, and Universal History offers a fundamental reinterpretation of Hegels master-slave dialectic and points to a way forward to free critical theoretical practice from the prison-house of its own debates. Historicizing the thought of Georg Wilhelm Friedrich Hegel and the actions taken in the Haitian Revolution, Buck-Morss examines the startling connections between the two and challenges us to widen the boundaries of our historical imagination. She finds that it is in the discontinuities of historical flow, the edges of human experience, and the unexpected linkages between cultures that the possibility to transcend limits is discovered.
Pierre Franklin—not Prof.
In , Susan Buck-Morss published an essay in the journal Critical Inquiry that positively crackled with provocations for research, scholarly imagination, and political action. It still packs a powerful punch. Its strength lies in the development of a specific claim in the history of philosophy into a general theme concerning universality and politics. The claim is that Hegel was inspired by the Haitian revolution of the s when developing his fundamental concept known as the master-slave dialectic. Buck-Morss identifies Eurocentric racism as a more than probable reason for this omission. Each strives to obtain it through a struggle to the death.
Buck-Morss defends a reconstructed notion of universal history despite her own important account of the problematic entwinement of history and race in Hegel.
Огромный лист гофрированного металла слетел с капота автомобиля и пролетел прямо у него над головой. С гулко стучащим сердцем Беккер надавил на газ и исчез в темноте. ГЛАВА 84 Джабба вздохнул с облегчением, припаяв последний контакт. Выключив паяльник, он отложил в сторону фонарик и некоторое время отдыхал, лежа под большим стационарным компьютером. Затекшая шея причиняла ему сильную боль.
Когда он бывал раздражен, а это было почти всегда, его черные глаза горели как угли. Он поднялся по служебной лестнице до высшего поста в агентстве потому, что работал не покладая рук, но также и благодаря редкой целеустремленности и заслуженному уважению со стороны своих предшественников. Он был первым афроамериканцем на посту директора Агентства национальной безопасности, но эту его отличительную черту никто никогда даже не упоминал, потому что политическая партия, которую он поддерживал, решительно не принимала этого во внимание, и его коллеги следовали этому примеру. Фонтейн заставил Мидж и Бринкерхоффа стоять, пока сам он молча совершал свой обычный ритуал заваривания кофе сорта Гватемальская ява.
Его руки снова обхватили ее - одна сдавила левую грудь, другая - талию - и оторвали от двери. Сьюзан кричала и молотила руками в тщетной попытке высвободиться, а он все тащил ее, и пряжка его брючного ремня больно вдавливалась ей в спину. Хейл был необычайно силен. Когда он проволок ее по ковру, с ее ног соскочили туфли. Затем он одним движением швырнул ее на пол возле своего терминала.
H egel mentioned Haiti exactly once, as far as we know, in a life not marked by taciturnity; but it was a great idea to put the two together.