Occidentalism: Modernity and Subjectivity by Couze Venn

By Couze Venn

This significant ebook severely addresses the `becoming West' of Europe and investigates the `becoming sleek' of the realm. Drawing at the paintings of Derrida, Foucault, Levinas, Lyotard, Merleau-Ponty and Ricoeur, the ebook proposes that the query of postmodernity is inseparable from that of postcoloniality. The argument absolutely conveys the feel that modernity is in hindrance. It maps out a brand new family tree of the beginning of the trendy and indicates a brand new method of grounding the assumption of an emancipation of being.

Postcolonialism has emerged as a crucial subject in modern social technology and cultural experiences. This publication informs readers as to the critical strands of the talk and introduces a bunch of latest principles for you to be a wealthy fund for different writers and researchers. The ebook will entice complicated undergraduate and postgraduate scholars within the social sciences and in cultural and media studies.

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The institution of this subject of modernity desires the recuperation of a `stolen' jouissance and lost plenitude; it envisions the organization of human and universal time into a project which aims to guarantee the progressive realization of autonomy, of universal liberty and the redemption of `humanity'. I will argue, in the third chapter, that the attitude to nature implicit in this project, together with the allied alignment of knowledge with possession and dominion, was complicit with the `knowledge that kills' (Todorov, 1992) that marked Europe's encounter with its `others' at the beginning of the colonization of the New World in the modern era.

This questioning could not have emerged without the consciousness of temporality and without the development of language, neither of which can be understood by reference to single individuals or to the notion of the unitary, rational subject of the discourse of modernity. Modernity redux? Or the end of great expectations? I indicated in my introduction that the problems underlying the question of futurity, once we have abandoned the privilege of epistemology, spill onto the terrain of an ethics.

Ties up the present with the communicative context of a universal historical solidarity' (1987: 15). It must be admitted that there are so many parallels in this line of argument with points made by Derrida and Lyotard in relation to historicity and responsibility, which I discuss in the second chapter, that the quarrel with the `poststructuralists' seems excessive sometimes. Habermas, however, tends to tar everybody with the same brush in his criticism, for it is clear that the radical critique of reason does recognize the ambivalences in the discourse and the artistic work of modernity.

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