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"Blends a discussion of terror with radical democracy in a way that is thoroughly original ...an important book on a large and crucial topic."---Marc Redfield, Claremont Graduate University
"Wild Materialism is a theoretical event. Not only is it one of the most brilliant, rigorous, and transformative books since DeMan's Allegories of Reading or Jameson's Political Unconscious, in it we witness what Althusser would call `an unexpected birth' Like other wild children, when Lezra had to think the political-philosophic condition of present democracy, he had to work through and past the critical impasses of biopolitics, sovereignty, radical democratic theory, and post-politics, to inventively refigure an ethic of terror as fright. This fearless book not only revisits political theology's primal scenes, but through its unique standpoint of Spanish Republicanism it offers a haunting and haunted metareflection on exile and its experiences. Here at last is the affirmative secular response to the challenges of a post-9/11 present, where, as Lezra so effectively argues, only wounded sovereighty, weak concepts, unbounded events, and defective social universals might save us."---Diane Rubenstein, Carnell University
Wild Materialism speaks to three related questions in contemporary political philosophy. How, if different social interests and demands are constitutively antagonistic, can social unity emerge out of heterogeneity? Does such unity require corresponding universals, and, if so, what are they, where are they found, or how are they built? Finally, how must the concept of democracy be revised in response to economic globalization, state and nonstate terrorism, and religious, ethnic, or national fundamentalism?
Polemically rehabilitating the term terror, Lezra argues that it can and should operate as a social universal. Perched perilously somewhere between the private and the public domains, terror is an experience of unboundable, objectless anxiety. It is something other than an interest held by different classes of people; it is not properly a concept (like equality or security) of the sort universal claims traditionally rest on.
Yet terror's conceptual deficiency, Lezra argues, paradoxically provides the only adequate, secular way to articulate ethical with political judgments. Social terror, he dramatically proposes, is the foundation on which critiques of terrorist fundamentalisms must be constructed. Opening a groundbreaking methodological dialogue between Freud's work and Althusser's late understanding of aleatory materialism, Lezra shows how an ethic of terror, and in the political sphere a radically democratic republic, can be built on what he calls "wild materialism."
"Wild Materialism is a theoretical event. Not only is it one of the most brilliant, rigorous, and transformative books since DeMan's Allegories of Reading or Jameson's Political Unconscious, in it we witness what Althusser would call `an unexpected birth' Like other wild children, when Lezra had to think the political-philosophic condition of present democracy, he had to work through and past the critical impasses of biopolitics, sovereignty, radical democratic theory, and post-politics, to inventively refigure an ethic of terror as fright. This fearless book not only revisits political theology's primal scenes, but through its unique standpoint of Spanish Republicanism it offers a haunting and haunted metareflection on exile and its experiences. Here at last is the affirmative secular response to the challenges of a post-9/11 present, where, as Lezra so effectively argues, only wounded sovereighty, weak concepts, unbounded events, and defective social universals might save us."---Diane Rubenstein, Carnell University
Wild Materialism speaks to three related questions in contemporary political philosophy. How, if different social interests and demands are constitutively antagonistic, can social unity emerge out of heterogeneity? Does such unity require corresponding universals, and, if so, what are they, where are they found, or how are they built? Finally, how must the concept of democracy be revised in response to economic globalization, state and nonstate terrorism, and religious, ethnic, or national fundamentalism?
Polemically rehabilitating the term terror, Lezra argues that it can and should operate as a social universal. Perched perilously somewhere between the private and the public domains, terror is an experience of unboundable, objectless anxiety. It is something other than an interest held by different classes of people; it is not properly a concept (like equality or security) of the sort universal claims traditionally rest on.
Yet terror's conceptual deficiency, Lezra argues, paradoxically provides the only adequate, secular way to articulate ethical with political judgments. Social terror, he dramatically proposes, is the foundation on which critiques of terrorist fundamentalisms must be constructed. Opening a groundbreaking methodological dialogue between Freud's work and Althusser's late understanding of aleatory materialism, Lezra shows how an ethic of terror, and in the political sphere a radically democratic republic, can be built on what he calls "wild materialism."
作者簡介
Jacques Lezra is Professor of Comparative and Spanish Literature at New York University.
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