In an unconventionally written book that challenges the literary imagination of its readers, Jeremy Bendik-Keymer explores how wonder is central to Martha C. Nussbaum's normative project. Nussbaum's work is opposed to the emotional and political conditions of 'narcissism' – the tendency to seek to control the wills of others in order to defend oneself against perceived vulnerabilities. Our capacity for wondering is important for growing beyond narcissism. Bendik-Keymer elaborates a politics of wonder that is consistent with understanding this idea. Taking issue with understandings of wonder viewing it as an emotion of surprise or delight, he develops an alternate tradition finding wonder in concert with the freedom of imagination found by degrees within much of human understanding. The result is a constructive rereading of Nussbaum's oeuvre, surprising for how it disencumbers her work of some falsehoods surrounding anxiety and anger and for the ways it implies an egalitarian politics of relational autonomy more socialist than liberal. Misty Morrison's visual inquiry accompanies the book creating space for the reader to wonder. Morrison paints and prints how families involve wonder, starting with moments in her child's life when she wonders what they might see. Nussbaum's Politics of Wonder is an important contribution to the philosophy of wonder and is crucial for understanding the work of a leading philosopher.
Solar Calendar contains a family portrait, a parody-essay, a time-capsule poem, an exploded essay, a poetic record of an act and an aphorism journal for a year. They protest that philosophy is a daily practice of thoughtful relationships and turn the book into the texture of a person." --Publisher's description
Written as a series of lectures, Earthly Humanity offers innovative and current perspectives in environmental philosophy that draw from analytic and continental traditions of philosophy. Bendik-Keymer argues for a sense of ecological justice consonant with human rights, and provides both human rights and environmental dimensions in a clear, jargon-free and conversational tone. Earthly Humanity presents a timely and important contribution to the emerging global civil society movement.
This book introduces the idea of anthroponomy – the organization of humankind to support autonomous life – as a response to the problems of today’s purported "Anthropocene" age. It argues for a specific form of accountability for the redressing of planetary-scaled environmental problems. The concept of anthroponomy helps confront geopolitical history shaped by the social processes of capitalism, colonialism, and industrialism, which have resulted in our planetary situation. Involving Anthroponomy in the Anthropocene: On Decoloniality explores how mobilizing our engagement with the politics of our planetary situation can come from moral relations. This book focuses on the anti-imperial work of addressing unfinished decolonization, and hence involves the "decolonial" work of cracking open the common sense of the world that supports ongoing colonization. "Coloniality" is the name for this common sense, and the discourse of the "Anthropocene" supports it. A consistent anti-imperial and anti-capitalist politics, one committed to equality and autonomy, will problematize the Anthropocene through decoloniality. Sometimes the way forward is the way backward. Written in a novel style that demonstrates – not simply theorizes – moral relatedness, this book makes a valuable contribution to the fields of Anthropocene studies, environmental studies, decolonial studies, and social philosophy. The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution- NonCommercial-ShareAlike (CC-BY-NC-SA)
Part primer, part parable, part elegy for the depth and decency we sacrifice daily to the order of self-possession, The Wind invites us to enjoy it inventively .... A philosopher coming up against the limits of philosophy's forms of communication ("Philosophy, without being in touch, is always abstract"), Bendik-Keymer courts a thoughtfulness in which wonder practically circumvents theory. Energized by "utopian anger," he invokes the clearing, shaking energies of wind against the violent social rigidities we accept as normal. The wind, impersonal, is the figure through which to keep the dynamic inter-personal in view. ... I admire this book's inventiveness, its willingness to break with discipline in pursuing a wider vision of accountability." (Sarah Gridley, author of "Weather Eye Open" and "Loom") A process begun in Pisa, Italy in April of 2016 during a workshop on political theory in the Anthropocene, The Wind An Unruly Living is a philosophical exercise (askêsis, translated, following Ignatius of Loyola, as "spiritual exercise"). In his exercise, Bendik-Keymer throws to the void: the ideology of self-ownership from a society of possession. By using the Stoic kanôn, the rule of living by phûsis, he follows an element. Unhappily for the Stoic and happily for us, the wind is unruly. A swerve of currents through a social fabric, it's full of holes, all holely. Stretch and stitch as you want, it might settle more shapely tattered into light, but it will never become whole. The wind's only holesome.
I sat on the floor with students last night, revising their semester-long work. Harried and laughing, once near tears, they tumbled out of the system with no time to lose. And we are like that, we post-students, with our home improvements and loan improvements, our tasks, competition, and dinners. We tumble out of life with barely time to lose. The Earth's lost in all this. So it is really on us, really our thing, to build in time to think about the Earth. If we don't put the Earth into our school systems, students will cascade beyond it. And so, too, with the big people, we so-called adults, who are supposed to be responsible for our generation." "I need a literature that speaks to me and makes me feel at home on Earth -neither philosophy which argues, nor poetry that wishes, nor religion preaching. A voice like a family member's, reflective at the pace of Earth time, arising with the part of us that isn't destructive or blind." --Two aphorisms from the sixth, year-long study of Solar Calendar What would it take to write a philosophy book that acts like knowing a person, rather than a cookie-cutter piece of abstract theory? Six studies comprise Solar Calendar: family portrait, parodic essay, time-capsule poem, exploded essay, poetic record of an act, aphorism journal for a year. Each is like a musical study --something practiced and embodied, rather than a piece of detached knowledge. Their methods could be couched within Pierre Hadot's excavation of philosophy as a way of life rather than a scholastic or technical endeavor, Michel Foucault's attempt to develop an ethics of self-formation, and Jacques Ranciere's critique of the academy as an essentially exclusive mode of hegemonic intelligence. But their inspiration is more homely --from Epictetus' notebooks, Tarkovski's Mirror, or Apollinaire's roving "Zone." The six studies in Solar Calendar are exercises in ecology -the study of home- that take their departure from specific rifts, or schisms, that generate the problems of the writing. Throughout, there is a back and forth parallel between ecological tensions and tensions within families, as if the fissures in love and in society wash back and forth into each other. The personal and the political intersect. Philosophy arises as a homely and democratic practice of multiple forms of intuition, reflection and intelligence for muddling through life. Often the contemporary academy -that industrial and technical form- is among the main problems, or blocks, to wisdom. And so Solar Calendar envisions a form of philosophy that is closer to the kind of learning Kierkegaard called "upbuilding" and which less pretentiously we might simply call personal. In the words of an early passage, "What I'm trying to say is that philosophy comes from families, too. There is a tendency to view philosophy as the outgrowth of raw intelligence, or rebellion, or as a sublime art that some initiates have learned how to practice. I want you to understand how philosophy comes from home. The ideas start in the kitchen. "Genuine ideas about living -the useful ones- are expressions of the fact that people are complex and that our complexity could become beautiful if given time, space, and challenges. The book of becoming is not always quiet, but sometimes becoming is the quietest thing, and our complexity is the most mundane unfolding, as the sea absorbs the sky and the sky absorbs the sea in their lapping, eddying movements. "In the kitchen, quiet, settled after school and long before night begins, with parents elsewhere and light coming in through the broad window by the side road, you might find yourself thinking unexpectedly, surprised by a sense of the world. This is the world's childhood, and it comes to you around the kitchen's things, around the bowl of peaches, apples, and plums. "Here, it is complex -your family, its brokenness. Here, it is possible too: the mending out of the backdrop, the allowance, of l
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