Cover of ProtoSociology
Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Browse by:

Displaying: 21-40 of 773 documents

21. ProtoSociology: Volume > 38
Bookpublications of the Project
view |  rights & permissions | cited by
22. ProtoSociology: Volume > 37
Barrie Axford, Manfred B. Steger Editorial: The Globalization of Populism
view |  rights & permissions | cited by
part i concepts and contexts
23. ProtoSociology: Volume > 37
Paul James Defining Populism and Fascism Relationally: Exploring Global Convergences in Unsettled Times
abstract | view |  rights & permissions | cited by
What is the relationship between right-wing populism and contemporary fascism? How has fascism changed since the 1920s? And how do the answers to these questions concern a global shift that can be called the Great Unsettling—including a postmodern fracturing of prior modern ‘certainties’ about the nature of subjectivity, political practice and meaning, deconstructing the consequences of ‘truth’? This essay seeks to respond to these questions by first going back to foundational issues of defnition and elaborating the meaning of populism and fascism in relation to their structural ‘moving parts’. Using this alternative scaffolding, the essay argues that right-wing populism and an orientation to postmodern fascism represented by Donald Trump and Jair Bolsonaro have converged. The context of this convergence is a globalizing shift that now challenges democratic politics.
24. ProtoSociology: Volume > 37
Rico Isaacs Vico and Populism: the Return to a ‘Barbarism of Refection’
abstract | view |  rights & permissions | cited by
This essay brings Italian political philosopher Giambattista Vico’s thought to bear on the issue of contemporary populism. Contemporary populism can be refected in Vico’s cyclical philosophy of the three ages of civilisation: the divine, heroic and human ages (corso e ricorso). Contemporary populism represents a return to the barbarism of the heroic age through the descent into individualism and private interest, the return of divinely ordained rulers and the recourse to myth, violence and morality. Humankind’s reason has become corrupted by the complexity of highly developed society, releasing the destructive forces of contemporary populism and a descent into a ‘barbarism of refection’. Corsi e ricorsi illustrates how contemporary populism remains but a stage in the Vichian cycle, alluding to how it represents an essential form of political life throughout history.
25. ProtoSociology: Volume > 37
Jonathan Friedman Populism and Cosmopolitanism as a Unitary Structure of Global Systemic Process: Notes and Graphs
abstract | view |  rights & permissions | cited by
Populism is discussed here in terms of the larger global systemic matrix in which it occurs. It is suggested that it is not, as has been claimed so often, recently, somehow related to what is labelled as right-wing extremism. It is an expression of an aspiration to sovereignty, control over one’s conditions of existence and its links to either left or right are based on that aspiration. And, of course, right and left are themselves terms that have shifted or even been inverted over the past 30 years. The core argument is that populism and cosmopolitanism form a complementary opposition that has emerged as a product of the hegemonic decline of the West.
26. ProtoSociology: Volume > 37
Simon Tormey No Going Back?: Late Modernity and the Populisation of Politics
abstract | view |  rights & permissions | cited by
This paper takes up the challenge posed in recent commentary concerning the nature or ontology of populism. I suggest that we need to take a sociological approach that seeks to locate populism within the wider processes and tendencies associated with late modernity in order to fully capture not only what populism is, but also why we are seeing a greater prevalence of populism around the world. I locate populism in relation to fve dominant tendencies: The decline of traditional authority structures; the rise of individualisation; the growth of bureaucracy and complexifcation; the intensifcation of globalisation and the emergence of a new media ecology. These processes together are creating enormous strains on representative democracy, lead­ing to “democratic grievance”. Those who are represented become uncoupled from their own representatives, leaving a vacuum which is increasingly flled by populist initiatives. Populism thus needs to be read as a symptom of an intensifying crisis of democracy, as much as a cause of it.
part ii global and (g)local incursions
27. ProtoSociology: Volume > 37
Heikki Patomäki Neoliberalism and Nationalist-Authoritarian Populism: Explaining their Constitutive and Causal Connections
abstract | view |  rights & permissions | cited by
Can the rise of nationalist-authoritarian populism be explained in terms of neo­liberalism and its effects? The frst half of this paper is about conceptual under­labouring: in spite of signifcant overlap, there are relatively clear demarcation criteria for identifying neoliberalism and nationalist-authoritarian populism as distinct entities. Neoliberalism has succeeded in transforming social contexts through agency, practices and institutions, with far-reaching efects. The prevailing economic and social policies have also had various causal efects such as rising inequalities, progressively more insecure terms of employment, and recurring economic crises. I argue that these have led to discontent with globalization and various political responses, including those of nationalist and authoritarian populisms. Finally, by juxtaposing constitutive and causal explanations, and by stressing the history of national-authoritarian populism, I raise questions about geo-historical specifcity of diferent formations. The standard Karl Polanyian interpretation of Trump, Brexit and such like phenomena is misleading, yet a partial historical analogy especially to the interwar era populism is valid if understood in a subtle, processual, and suffciently contextual way. The Polanyi-inspired historical analogy can be explored further. While the 19th and 20th century working class movement emerged from a variety of socio-economic conditions, socialists who believed in its world-historical role actively made it. Since the 1970s the working class has been largely unmade both as a result of impersonal processes and deliberate attempts to undermine it. Only a learning process towards qualitatively higher levels of refexivity can help develop global transformative agency for the 21st century.
28. ProtoSociology: Volume > 37
Roland Robertson Populism and Worldwide Turbulence: A Glocal Perspective
abstract | view |  rights & permissions | cited by
This contribution consists in an attempt to make sense of one central aspect of the present worldwide turbulence, one which might well be called the contemporary, perfect, global storm. A pivotal problem that will be interrogated is the issue of the circumstances that have produced this phenomenon in most parts of the world, although it should be emphasized that the term populism is, more often than not, applied to the Western world rather than the East or, for the most part, the global South. However, this reservation does not amount to a severe caveat, since all the contemporary signs are that what is here called populism is sweeping across the entire world as a whole, even though it is not necessarily given this name in non-Western regions. To this generalization it should be added that there are, rather obviously, parallels to what has become known as populism in the West. Examples of this are anarchism in nineteenth century Russia and the movement known as the Long March under the leadership of Mao Zedong in the years 1934 and 1935 particularly, as well as al Qaeda and its various offshoots.
29. ProtoSociology: Volume > 37
Victor Roudometof Globalization, Cosmopolitanism and 21st Century Populism
abstract | view |  rights & permissions | cited by
The contemporary debate on 21st century populism centres on a term (“populism”) that can be flled with multiple meanings. It provides the social sciences with a “meta-concept” that offers coherence to disciplinary discourses. In the 21st century, globalization and cosmopolitanism are often viewed as an irresistible force by intellectuals, with advocacy of cosmopolitanism becoming commonplace. For the most part, the academic community has only belatedly and reluctantly decided to address the electoral success of political parties that reject the political consensus of the post-1989 “New World Order”. In sharp contrast to the intellectuals’ stance, the empirical evidence suggests that it is localism (and not cosmopolitanism) that has been on the rise in recent decades. Glocalization is connected to the formation of varied collective responses and representations, thereby giving rise to the mutually defined pair of cosmopolitanism and localism. The cosmopolitanism–localism binary relationship is a result (or outcome) of glocalization. However, the majority of social-scientifc perspectives do not give proper consideration to the notion of “local”. The notions of localization and de-globalization as part of post-Great Recession trends are discussed. The extent to which these can rectify shortcomings in current theorizing is explored.
30. ProtoSociology: Volume > 37
Roland Benedikter The Five Origins of European Populism: The “Old Continent” Between Fixing Techno-Wars And A Global Order In The Re-Making
abstract | view |  rights & permissions | cited by
This essay deals with the five origins of European populism. It touches upon a number of themes in the lexicon of re-globalization and the changing warp of populist globalization as a process. It carries a lively normative message, principally as to the required comportment of the European Union during a period of global change and dislocation, which prefigures, or may give rise to a post-populist era.
on contemporary philosophy
31. ProtoSociology: Volume > 37
Jürgen Stolzenberg “But how is self-consciousness possible?”: Holderlin’s criticism of Fichte in “Judgment and Being”
view |  rights & permissions | cited by
32. ProtoSociology: Volume > 37
view |  rights & permissions | cited by
33. ProtoSociology: Volume > 37
view |  rights & permissions | cited by
34. ProtoSociology: Volume > 37
Subscription – eBooks and Books on Demand
view |  rights & permissions | cited by
35. ProtoSociology: Volume > 37
Book Publications of the Project
view |  rights & permissions | cited by
36. ProtoSociology: Volume > 36
Marc Borner, Manfred Frank, Kenneth Williford Introduction: Pre-Reflective Self-Consciousness and the De Se Constraint: The Legacy of the Heidelberg School
view |  rights & permissions | cited by
part i: fichte’s original insight
37. ProtoSociology: Volume > 36
Manfred Frank From “Fichte’s Original Insight” to a Moderate Defence of Self-Representationalism
abstract | view |  rights & permissions | cited by
Fifty years ago, Dieter Henrich wrote an influential little text on ‘Fichte’s Origi­nal Insight’. Seldom so much food for thought has been put in a nutshell. The essay, bearing such an unremarkable title, delivers a diagnosis of why two hundred years of penetrating thought about the internal structure of subjectivity have ended up so fruitless. Henrich’s point was: Self-consciousness cannot be explained as the result of a higher-order act, bending back upon a first-order one, given that “what reflection finds, must already have been there before” (Novalis). Whereas Henrich’s discovery had some influence in German speaking countries (and was dubbed the ‘Heidelberg School’), it remained nearly unnoticed in the anglophone (and now dominant) philosophical world. This is starting to change, now that a recent view on (self-) consciousness, called ‘self-representationalism’, is beginning to develop and to discover its Heidelbergian roots.
38. ProtoSociology: Volume > 36
James G. Hart From Metafact to Metaphysics in “the Heidelberg School”
abstract | view |  rights & permissions | cited by
The works of Dieter Henrich and Manfred Frank argue that consciousness is fundamentally a self-awareness antecedent to reflection. This essay picks up the suggestion that consciousness itself is a field or medium of manifestation. As such it is a “metafact,” the anonymity of which transcendental philosophy seeks to overcome. This is required because the “facts” of the light of the mind and the intelligibility of what the mind discloses elude philosophical investigation as long as the anonymity reigns. Clarifying self-consciousness illuminates what essentially must elude normal categorial and predicative investigation which presuppose the light of the mind and intelligibility. The seemingly esoteric issue of the discovery of the primacy of the pre- or non-reflective self-presence at the foundation of first-person reference may be said to found metaphysics in so far as this requires evidence for the inseparability of being from manifestation.
39. ProtoSociology: Volume > 36
Gerhard Seel The ‘I think’. What it is all about: Self-knowing, Self-thinking, Self-consciousness
abstract | view |  rights & permissions | cited by
Kant distinguishes two kinds of knowledge of one-self: empirical self-knowledge due to inner sense and a priori self-knowledge achieved by transcendental apperception. This conception encounters a host of problems. I try to solve these problems from the perspective of today’s phenomenology and analytical philosophy. I first introduce a new conception of inner sense and time-consciousness and argue that empirical self-knowledge must be based on the category of person, a category Kant did not list in his table of categories. I explain how the schematism of this category works. Then I introduce the a priori notion of the subject which corresponds to Kant’s ‘I think’. However, unlike Kant I hold that the notion of the subject is the notion of a being which has certain a priori capacities. Kant did not see that the term ‘I’ must be conceived of as an indexical. I argue that this indexical refers to both, the subject who does the thinking and the person who is thought. On this basis I give an answer to the question how genuine de-se knowledge is possible. I further defend—against Wittgenstein and others—the use of a private thought language. Finally, I show that what I have developed is—notwithstanding the refutation of important elements of Kant’s theory—still essentially a Kantian approach.
part ii: pre-reflective self-consciousness and the transparency of consciousness
40. ProtoSociology: Volume > 36
Dan Zahavi Reflexivity, Transparency, and Illusionism: Engaging Garfield
abstract | view |  rights & permissions | cited by
The notion of pre-reflective self-awareness is much more accepted today than 20 years ago and has become part of the standard repertoire in philosophy of mind. The notion’s increasing popularity has not surprisingly also led to an increasing amount of criticism. My focus in the present contribution will be on a particular radical objection that can be found in Jay Garfield’s book Engaging Buddhism. It seeks to undercut the appeal to pre-reflective self-awareness by arguing that there ultimately is no such thing as phenomenal consciousness.