PHILOSOPHY'S OTHER: 'THEORY' ON THE WEB

Wednesday, December 03, 2008

Pub: Konishi, Shino, et al., eds. INDIGENOUS BODIES. BORDERLANDS 7.2 (2008).

Introduction:
  • Shino Konishi, Leah Lui-Chivizhe, and Lisa Slater Indigenous bodies
Essays:
  • Shino Konishi ‘tied in rolled knots and powdered with ochre’: Aboriginal hair and eighteenth-century cross-cultural encounters
  • Anna Haebich Marked bodies: a corporeal history of colonial Australia
  • Regina Ganter Turning Aboriginal—Historical Bents
  • Michael Pickering Lost in Translation
  • Aaron Corn Ancestral, Corporeal, Corporate: Traditional Yolnu Understandings of the Body Explored
  • Lisa Slater ‘Aurukun, we’re happy, strong people’: Aurukun kids projecting life into bad headlines
  • Judy Atkinson and Glenn Woods Turning Dreams into Nightmares and Nightmares into Dreams
Reviews:
  • Paul Ennis The Rhetorical Dimension in Heidegger (Stuart Elden, Speaking Against Number: Heidegger, Language and the Politics of Calculation, Edinburgh: Edinburgh University Press, 2006.)
Visit the journal homepage here: http://www.borderlands.net.au/.
Posted by Richard L. W. Clarke at 19:06
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Labels: History: Twentieth Century: Continental

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WHAT IS 'THEORY'?

Institutionalised philosophy has before it something called 'philosophy,' which is emphatically not philosophy, that does not follow the protocols of that discipline, that does not measure up to apparently transparent standards of logical rigour and clarity. . . . This institutionalised 'philosophy,' which is not itself, produces another paradox as well: it proliferates a second philosophy outside the boundary that philosophy itself has set, and so it seems that philosophy has unwittingly produced this spectral double of itself. It may be that what is practised as philosophy in most of the language and literature departments . . . has come to constitute the meaning of 'philosophy,' and so the discipline of philosophy must find itself strangely expropriated by a double. And the more it seeks to dissociate itself from this redoubled notion of itself, the more effective it is in securing the dominance of this other philosophy outside the boundary that was meant to contain it. (Judith Butler, "Can the 'Other' of Philosophy Speak?" 241)

I shall use the word ‘theorist’ rather than ‘philosopher’ because the etymology of ‘theory’ gives me the connotation I want, and avoids some I do not want. The people I shall be discussing do not think that there is something called ‘wisdom’ in any sense of the term which Plato would have recognised. So the term ‘lover of wisdom’ seems inappropriate. But theoria suggests taking a view of a large stretch of territory from a considerable distance, and this is just what the people I shall be discussing do. They all specialise in standing back from, and taking a large view of, what Heidegger called the ‘tradition of Western metaphysics’ – what I have been calling the ‘Plato-Kant canon.’ (Richard Rorty, Contingency, Irony, Solidarity 96)

Everywhere I go, I find a poet has been there before me. (Sigmund Freud)

A man with one theory is lost. He needs several of them, or lots! He should stuff them in his pockets like newspapers. (Bertolt Brecht)

Something is happening to the way we think about the way we think. (Clifford Gertz, "Blurred Genres: the Refiguration of Social Thought" 20)

The history of thought is the history of its models. (Frederic Jameson, The Prison-House of Language)

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