As neoliberal capitalism destroys democracy, commonwealth, and planetary ecology, the need for radically rethinking and generating transformative responses to these catastrophes is greater than ever. Given that, Romand Coles presents an invigorating new mode of scholarship and political practice he calls "visionary pragmatism." Coles explores the profound interrelationships among everyday micropractices of grassroots politics and pedagogy, institutional transformation, and political protest through polyfocal lenses of political and social theory, neuroscience research, complex systems theory, and narratives of his cutting-edge action research. Visionary Pragmatism offers a theory of revolutionary cooptation that, in part, selectively employs practices and strategies of the dominant order to radically alter the coordinates of power and possibility. Underscoring the potential, vitality, and power of emerging democratic practices to change the world, Visionary Pragmatism's simultaneous theoretical rigor and grounding in actual political and ecological practices provokes and inspires new ways of cocreating knowledge and action in dark times.
These essays reflect possibilities and practices of radical democracy and radical ecclesia that take form in the textures of relational care for the radical ordinary. Hauerwas and Coels point out political and theological imaginations beyond the political formations, which seems to be the declination and the production of death. The authors call us to a revolutionary politics of 'wild patience' that seeks transformation through attentive practices of listening, relationship-building, and a careful tending to places, common goods, and diverse possibilities for flourishing.
Should generosity and ethical behavior call for receptivity and reciprocity forward? Political scientist Romand Coles explores how, through understanding, we might practice and inspire generosity with responsibility. Drawing from readings of Kant, Nietzsche, and others, Coles considers practical political implications, particularly for relations in civil society and among progressive social movements.
Romand Coles here explores the writings of Augustine, Foucault, and Merleau-Ponty in order to fashion an ethos that emphasizes the value of dialogical relationships between the self and others. In his view, each of these thinkers has made significant contributions that must figure in any reconsideration of the relationship between the self, ethics, and power. Whereas Augustine saw depth as the dimension of freedom and truth, according to Coles's reading, Foucault regarded depth as "that dimension in which we rout out the other and constitute ourselves in light of hegemonic norms implanted deep within us." After drawing out those aspects of Foucault's thought which point toward a "dialogical artistic ethics," Coles explores Merleau-Ponty's philosophy of depth, arguing that it elucidates the "intercorporeality" of the world in a way that emphasizes the value of our dialogical relations with different others. In conclusion, he brings the three thinkers together to assess their rhetorical and philosophical similarities and differences, and to argue against the tendency to see all post-modern thought as nihilistic and incapable of developing an ethico-political stance. Coles's highly original work seeks to provide an alternative to the positions that have structured most recent debate in political philosophy. Thus, his book points up difficulties in both the individualist and the communitarian readings of politics and ethics, even as it seriously explores the ethical dimensions and possibilities of post-modernist thought. His attempt to develop an ethos based on a specific conception of selves and the world enables him to cast provocative light on the continuing dialogue between rationalists and relativists about the nature of both selves and our social and political institutions.
As neoliberal capitalism destroys democracy, commonwealth, and planetary ecology, the need for radically rethinking and generating transformative responses to these catastrophes is greater than ever. Given that, Romand Coles presents an invigorating new mode of scholarship and political practice he calls "visionary pragmatism." Coles explores the profound interrelationships among everyday micropractices of grassroots politics and pedagogy, institutional transformation, and political protest through polyfocal lenses of political and social theory, neuroscience research, complex systems theory, and narratives of his cutting-edge action research. Visionary Pragmatism offers a theory of revolutionary cooptation that, in part, selectively employs practices and strategies of the dominant order to radically alter the coordinates of power and possibility. Underscoring the potential, vitality, and power of emerging democratic practices to change the world, Visionary Pragmatism's simultaneous theoretical rigor and grounding in actual political and ecological practices provokes and inspires new ways of cocreating knowledge and action in dark times.
These essays reflect possibilities and practices of radical democracy and radical ecclesia that take form in the textures of relational care for the radical ordinary. Hauerwas and Coels point out political and theological imaginations beyond the political formations, which seems to be the declination and the production of death. The authors call us to a revolutionary politics of 'wild patience' that seeks transformation through attentive practices of listening, relationship-building, and a careful tending to places, common goods, and diverse possibilities for flourishing.
Should generosity and ethical behavior call for receptivity and reciprocity forward? Political scientist Romand Coles explores how, through understanding, we might practice and inspire generosity with responsibility. Drawing from readings of Kant, Nietzsche, and others, Coles considers practical political implications, particularly for relations in civil society and among progressive social movements.
Romand Coles here explores the writings of Augustine, Foucault, and Merleau-Ponty in order to fashion an ethos that emphasizes the value of dialogical relationships between the self and others. In his view, each of these thinkers has made significant contributions that must figure in any reconsideration of the relationship between the self, ethics, and power. Whereas Augustine saw depth as the dimension of freedom and truth, according to Coles's reading, Foucault regarded depth as "that dimension in which we rout out the other and constitute ourselves in light of hegemonic norms implanted deep within us." After drawing out those aspects of Foucault's thought which point toward a "dialogical artistic ethics," Coles explores Merleau-Ponty's philosophy of depth, arguing that it elucidates the "intercorporeality" of the world in a way that emphasizes the value of our dialogical relations with different others. In conclusion, he brings the three thinkers together to assess their rhetorical and philosophical similarities and differences, and to argue against the tendency to see all post-modern thought as nihilistic and incapable of developing an ethico-political stance. Coles's highly original work seeks to provide an alternative to the positions that have structured most recent debate in political philosophy. Thus, his book points up difficulties in both the individualist and the communitarian readings of politics and ethics, even as it seriously explores the ethical dimensions and possibilities of post-modernist thought. His attempt to develop an ethos based on a specific conception of selves and the world enables him to cast provocative light on the continuing dialogue between rationalists and relativists about the nature of both selves and our social and political institutions.
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