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101. Radical Philosophy Review: Volume > 15 > Issue: 1
Richard Peterson Is Nonviolence a Distinctive Ethical Idea?
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Nonviolence today is usually advocated either on the basis of a moral condemnation of violence or a strategic confidence in nonviolent tactics. This paper offers an ethical conception that rejects an instrumentalist notion of nonviolence, on the one hand, and yet seeks to connect its normative appeal to effective politics, on the other. The argument proceeds by developing a relational and performative account of violence and by applying this to contexts of direct and structural violence to bring out the respects in which violence is a matter of harmed social existence. Proceeding then to nonviolence, the paper argues for an understanding of its transformational function by drawing on themes from recognition theory. It identifies relevant features of nonviolence by pointing to the experience of social movements as well as by referring to the nature of conflicts with violent opponents.
102. Radical Philosophy Review: Volume > 15 > Issue: 2
Charles W. Mills Reply to Nancy Holmstrom and Richard Schmitt
103. Radical Philosophy Review: Volume > 15 > Issue: 2
Naomi Zack About the Ethics and Mores of Race: A Reply to My Critics
104. Radical Philosophy Review: Volume > 15 > Issue: 2
Chad Kautzer Symposium: The Ethics and Mores of Race
105. Radical Philosophy Review: Volume > 15 > Issue: 2
Charles W. Mills Occupy Liberalism!: Or Ten Reasons Why Liberalism Cannot Be Retrieved for Radicalism (And Why They're All Wrong)
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The “Occupy Wall Street!” movement has stimulated a long listing of other candidates for radical “occupation.” In this paper, I suggest the occupation of liberalism itself. I argue for a constructive engagement of radicals with liberalism in order to retrieve it for a radical egalitarian agenda. My premise is that the foundational values of liberalism have a radical potential that has not historically been realized, given the way the dominant varieties of liberalism have developed. Ten reasons standardly given as to why such a retrieval cannot be carried out are examined and shown to be fallacious.
106. Radical Philosophy Review: Volume > 15 > Issue: 2
Kristie Dotson Agreeing to Disagree, Perhaps? A Commentary on Naomi Zack, "The Ethics and Mores of Race"
107. Radical Philosophy Review: Volume > 15 > Issue: 2
Richard Schmitt Comment on Charles Mills, "Occupy Liberalism!"
108. Radical Philosophy Review: Volume > 15 > Issue: 2
Nancy Holmstrom Response to Charles Mills's "Occupy Liberalism!"
109. Radical Philosophy Review: Volume > 15 > Issue: 2
Trevor Smith Punk Rock and Discourse Ethics: 924 Gilman Meets Alison Jaggar
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Alison Jaggar, in her treatment of feminist discourse ethics, expresses worries about using “idealized and imaginary communities” as elucidatory tools for discursive ethics. In response, this paper presents the history of 924 Gilman (an all-ages punk rock collective in the San Francisco Bay area) as a case study of a non-imagined and real discursive community. While the example of 924 Gilman, with its overtly feminist agenda and democratic ethos, bolsters Jaggar’s claims about the need for “closed communities” within discourse ethics, it also challenges some of her basic assumptions and raises important pragmatic and theoretical criticisms against discourse ethics.
110. Radical Philosophy Review: Volume > 15 > Issue: 2
José Jorge Mendoza Immigration: The Missing Requirement for an Ethics of Race
111. Radical Philosophy Review: Volume > 15 > Issue: 2
Lucius T. Outlaw, Jr. Commentary on Naomi Zack's "The Ethics and Mores of Race"
112. Radical Philosophy Review: Volume > 15 > Issue: 2
Lewis Gordon On Naomi Zack's "The Ethics and Mores of Race"
113. Radical Philosophy Review: Volume > 15 > Issue: 2
Harry van der Linden Editor's Introduction
114. Radical Philosophy Review: Volume > 16 > Issue: 1
Stanley Aronowitz Marcuse's Conception of Eros
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In his books Eros and Civilization and An Essay on Liberation, Herbert Marcuse offers a different, but complementary, theory of eros from that of Freud. While sexuality still occupies a central space in the pleasure principle, Marcuse extends the concept to embrace a wider understanding of eros. Now eros is termed the “new sensibility,” which, in his view, has been made possible by the end of scarcity’s rule over human life. In an epoch in which necessary labor can be sharply reduced, we would have time to develop our capacities: arts and crafts, friendships, noncommodified intellectual pursuits, and, of course, love beyond procreation. The new sensibility can be dismissed as a utopian hope in a period of retrenchment of pleasure, but Marcuse refuses the prevailing tendency to ratify repression.
115. Radical Philosophy Review: Volume > 16 > Issue: 1
Axel Honneth, Charles Reitz Herbert Marcuse and the Frankfurt School
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This paper presents the distinctive qualities of Herbert Marcuse’s approach to critical theorizing. Marcuse’s early life in the German capital city of Berlin had lasting and contrasting impacts upon his political perspective and social activism when compared to the more provincial Frankfurt experiences of Horkheimer and Adorno. Marcuse was also more upbeat, resistant to defeatism, and conventionally thorough—in other words, less fragmentary or experimental—in his academic writing. I also offer a detailed description of the deep intellectual affinities linking the work of Horkheimer, Adorno, and Marcuse into a distinguished “school” of critical social thought.
116. Radical Philosophy Review: Volume > 16 > Issue: 1
Lauren Langman Capitalism, Crises, and "Great Refusals": Critical Theory, Social Movements, and Utopian Visions
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“Great refusals,” the progressive movements that shattered the status quo, can be best understood through the prism of critical theory that sees these mobilizations as responses to the legitimation crises of advanced capitalism that migrated into the realms of subjectivity, rendering identity a contested terrain while eliciting powerful emotions that impelled social mobilizations. Among these emotions, rooted in the Freudo-Marxist philosophical anthropology that enabled the critique of alienated labor, is the capacity for hope. And central to that notion of hope is a vision of utopian possibility in which membership in democratic, identity granting/recognizing communities of meaning allows for the creative self-realization of all.
117. Radical Philosophy Review: Volume > 16 > Issue: 1
Herbert Marcuse, Leo Löwenthal, Charles Reitz The Dialectics of Liberation and Radical Activism: An Exchange of Letters between Herbert Marcuse and Leo Löwenthal
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Warm regards are exchanged between old friends who are seriously bent on changing the world, not merely analyzing it. Mutual appreciation is evident, as is some tension. Herbert Marcuse’s militant critique of US war-making, waste-making, and poverty is taking Europe by storm. Leo Löwenthal tips his hat with subtle irony and humor to Marcuse’s 1967 triumphs as a public intellectual and political theorist. Activist students give Marcuse great credit because other Frankfurt theorists like Max Horkheimer and Theodor Adorno have remained aloof from this protest. Löwenthal remains more skeptical than Marcuse about the goals of the student movement, which seem to him too ideological and insufficiently radical.
118. Radical Philosophy Review: Volume > 16 > Issue: 1
Richard J. Bernstein Marcuse's Critical Legacy
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My aim in this paper is to engage in three interrelated tasks. First, I want to take a sweeping look at the historical vicissitudes of the concept of critique—in a style similar to the way in which Marcuse treated key concepts in the 1930s and 1940s, for example, in his famous essay “The Concept of Essence.” Second, my sketch of the history of critique is oriented to exploring Marcuse’s famous essay “Philosophy and Critical Theory.” I believe that in this 1937 essay, Marcuse put his finger on the central problem of critical theory—a problem that concerned him for the rest of this life. Third, I want to explore the critical legacy of Marcuse—a critical legacy that is revealed in the way in which it treated and constantly returned to this central problem.
119. Radical Philosophy Review: Volume > 16 > Issue: 1
Lucius T. Outlaw Jr. "Critical Social Theory"--Then and Now: The Personal and the Political in an Intellectual Life
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The essay is a reflective reconstruction of encounters with persons, writings, and discursive communities involved with “critical social theory” across a decades-long quest for a comprehensive synchronic and diachronic understanding of significant aspects of the social whole of the United States of America, in particular, which understanding was to be the resource for guiding efforts in “emancipatory social transformation”: the overcoming of impediments to the enjoyment by Black people of flourishing lives without invidious racial discrimination and economic exploitation.
120. Radical Philosophy Review: Volume > 16 > Issue: 1
John Abromeit Whiteness as a Form of Bourgeois Anthropology?: Historical Materialism and Psychoanalysis in the Work of David Roediger, Max Horkheimer, Erich Fromm, and Herbert Marcuse
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In his pathbreaking analysis of the formation of an ideological “white” self-consciousness among American workers in the nineteenth century, David Roediger relies on a theoretical synthesis of historical materialism and psychoanalysis. This paper explores the parallels in methodology and content between Roediger’s work and the critical theory of Max Horkheimer, Erich Fromm, and Herbert Marcuse, which was also based on a synthesis of Marx and Freud. The paper seeks to place Roediger’s arguments in a broader theoretical context and to highlight the ongoing relevance of early Frankfurt School critical theory to contemporary discussions in critical race theory.