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Chargement... What World Is This?: A Pandemic Phenomenologypar Judith Butler
   Aucun Actuellement, il n'y a pas de discussions au sujet de ce livre.   LuisSelles | Sep 5, 2023 |  I'll state upfront I have long enjoyed and been pushed to think more deeply about the world by Butler's books. To the extent one is a fan of an academic author, I am one. A professor gave me a copy of Bodies That Matter when it was first published (thank you Dr Michie) and from there I went back to read Gender Trouble and then kept up with Butler through her other work in areas like performativity and antisemitism. So yes, I am probably predisposed to finding this new book valuable. And it did not disappoint. I'll talk first about the book as I think it is meant to be received by readers, which is a call for us to rethink what it means to live in a world, a habitable world, and livable lives. We are always already interconnected, the air one of us breathes we all breathe. We share the air and, because the COVID virus is airborne, we share responsibility not just for our own life but the lives of those around us, and in theory they for ours (though admittedly in the US a large portion of the population doesn't care about any life other than their own because, you know, freedom). Hopefully we can take this situation and rethink what it means to share a world. The inequity in the world, that which makes it uninhabitable for some and makes some lives unlivable, is something that we can and should work on. Universal healthcare, climate change, racism, heterosexism, and so many other factors that keep the basic elements of a just world unequally distributed, we need to reconsider in light of our new understanding of our interconnectedness. On a more personal level, one of the things that always makes Butler's books such a joy for me is the way she inevitably introduces new texts and/or new ways of thinking about a text. In this case it is Scheler's essay "On the Tragic." At best I had a surface understanding and, more accurately, I had a secondhand reading of it as my understanding. Yet as Butler explores the ideas in relation to the tragic I was sent in a direction of my own. I won't get into it other than to say it involves depression as both an individual state and as a (one of many) constitutive state of the world that only presents itself at certain moments. I mention this because if you're the kind of reader that doesn't simply want to understand what a book's main thesis is but also wants to find ways to synthesize that information with other ideas of your own, this book may well offer you that opportunity. I would recommend this to readers with or without a phenomenology background, the text is accessible and ideas are presented in fairly straightforward ways. This is valuable in helping us to rethink the world we will be inhabiting after (?) the pandemic as well as our roles in a world where we are all already intertwined. Reviewed from a copy made available by the publisher via NetGalley. (  ) pomo58 | May 31, 2022 | aucune critique | ajouter une critique
"Whether we start from the pandemic, climate change, the inequality engendered by capitalism, the violence of racism and sexism, or any of a number of global crises, it is apparent that we are far from any idea of a common world, a world that is a site of belonging. Such a world would require a fundamental transformation of how we understand value--that everyone's life has value beyond market value and that the world is structured to facilitate everyone's flourishing. Such a world requires, too, the upending and reorientation of everyone's epistemic field, one's very sense of the limit and structure of the world, in order to apprehend the worlds of others and to find connection. Judith Butler draws, surprisingly, on Wittgenstein's sense that the world can be revealed as different than it was-precisely what the pandemic brought about. But what kind of world is it? Phenomenologist Max Scheler would say that it is a world that exhibits itself through its very breath as tragic. And how are we to live in this world? Critically, it must be inhabitable, and here is found the limit of personal freedom, which carried to its extreme makes the world unlivable both for others and for oneself. The world must also be tangible. As Merleau-Ponty describes it, touch is a characteristic of the world rather than a power that we have. We are bodies within a field of interrelated bodies--which has ethical and political consequences, moving beyond an ontology of individuals to an ontology of the world around us. We are asked to accept a vision of an interconnected world in which our breath is shared with others. Can we reimagine what we mean by social equality and inequality in the context of bodily interdependency? We have seen how the natural world begins to restore itself during the restrictions implemented during the pandemic; we have also seen the differential health results due to environmental racism. Together, they suggest that we have an obligation to reorder the world on principles of radical equality. Finally, an inhabitable world is a world where everyone desires to live. To want to live in such a world is to take up the struggle against the conditions that make it impossible for so many. "None of us can accept a world in which some people are protected while others are not," as WHO director Tedros Adhanom Ghebreyesus puts it. Intersubjectivity enmeshes us in the power relations of race, gender, class, and sexuality as they are reproduced, naturalized, and contested in bodies within the complementary crises of pandemic, climate, and systemic racism and sexism. Ultimately, what movements like Black Lives Matter and Ni Una Menos stand for is that all lives are worthy of care and all lives are equally grievable"-- Aucune description trouvée dans une bibliothèque |
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 Google Books — Chargement...GenresClassification décimale de Melvil (CDD)128.5Philosophy and Psychology Philosophy Of Humanity The Human Condition DeathClassification de la Bibliothèque du CongrèsÉvaluationMoyenne: (5)
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