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Posts Tagged ‘Barack Obama’

Breaking the Social Contract by Pelin Tan and Simon Critchley

In Asia, Europe, government, interview, North America, politics, religion on June 3, 2013 at 21:12

From: Breaking the Social Contract by Pelin Tan and Simon Critchley, e-flux, http://www.e-flux.com

Pelin Tan: In Infinitely Demanding, you describe a distinction between active and passive nihilism. As I understand it, this description has a theological basis. You offer Al-Qaeda as an example of active nihilism. However, I have my doubts about this distinction. I think active nihilism cannot be explained in terms of local and specific conditions, since its meaning is based in Western epistemology. Do you think Western thought is capable of explaining oppositional radical movements such as Al-Qaeda by way of nihilism?

Simon Critchley: It is a question of the political uses of religion, or civil religion in the way Rousseau talks about it in The Social Contract. We could think of religion as ideology. My view is that things like class, ethnicity, and the rest are hugely important, but the question concerns how a polity such as a state acquires legitimacy and is able to motivate citizens to act on its behalf. And the answer to that question requires some understanding of civil religion. In The Social Contract Rousseau comes to the conclusion that politics requires a quasi-religious apparatus of rituals, including flags, national anthem, pledges of religions, and all the rest. Turkey is a very good example. Ataturk basically tried to invent a kind of civil religion using nationalism. So for me, all political units, especially states, justify themselves and try to motivate citizens by appealing to a form of civil religion. Here in the US, that works through the Constitution and the way constitutionality begins with an appeal to God—”In God We Trust.” And this becomes the basis for a political fight, the question of how the civic creed of the United States is to be interpreted. Does it justify a Republican or Democratic governmental order? Analogous situations exist elsewhere. The French elections took place last Sunday and France also has a civil religion, even though the country is purportedly secular.

PT: What is your opinion on the relationship between secularism and liberal democracy nowadays?

SC: I think that all political units make an appeal to something like the sacred, some conception of the sacred. And to me, the history of political forms is a history of different forms of sacralization — from Mesopotamia through Sumeria to the ancient world, and to where we are now. So in my opinion the secular is another expression of the sacral. Of course, secularists usually insist that God has no role in the political realm, that we cannot appeal to God. This is usually based on some progressivist idea of history, which is also religious. Secularism takes over the providential narrative of Christianity, changes some key elements, and comes up with the idea that liberal democracy is the completion of history. The idea is that one is either on the right side of history or the wrong side of history—as Saint Obama has said. So for me, secularism is another appeal to something sacred, the sacredness of human rights, the universality of human rights. This is ideology. I come out of a Gramsician leftist tradition that took a very particular form in England in the ‘70s and ‘80s, where thinkers like Ernesto Laclau, who was very influential for many years, tried to follow Gramsci’s insistence that ideology is important. Ideology isn’t just superstructure. Marxism is about socioeconomic conditions, class, and all the rest—of course that’s true. But ideology, and therefore politics, is that field where social groups are articulated. So for me, ideology has huge importance. And it’s in relation to that notion of ideology that religion takes on this particular importance. So it is not religion, ethnicity, or class inequalities that are important, but the way in which the articulation of each of those terms also appeals to notions of the sacred.

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Reposted with permission from: e-flux

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The Monsanto Protection Act? with Amy Goodman

In biology, ethics, government, law, North America, politics, science on April 2, 2013 at 20:12

From: The Monsanto Protection Act? A Debate on Controversial New Measure Over Genetically Modified Crops with Amy Goodman, Democracy Now!, http://www.democracynow.org

President Obama outraged food activists last week when he signed into law a spending bill with a controversial rider that critics have dubbed the “Monsanto Protection Act.” The rider says the government must allow the planting of genetically modified crops even if courts rule they pose health risks. The measure has galvanized the U.S. food justice movement, which is now preparing for its next fight when the provision expires in six months. We host a discussion on the “Monsanto Protection Act” and the safety of genetically modified foods with two guests: Gregory Jaffe, director of the Biotechnology Project at the Center for Science in the Public Interest, a nonprofit consumer advocacy organization that addresses food and nutrition issues; and Wenonah Hauter, executive director of Food & Water Watch and author of the book, “Foodopoly: The Battle Over the Future of Food and Farming in America.” On Wednesday, Hauter’s group is releasing a major new report called “Monsanto: A Corporate Profile.”

AMY GOODMAN: One of the biggest supporters of the provision was Republican Senator Roy Blunt of Missouri, Monsanto’s home state. Blunt reportedly crafted the bill’s language with Monsato’s help.
On the other side was the lone member of the Senate who’s also an active farmer, Democrat Jon Tester of Montana. Senator Tester tried to remove the rider when the budget bill made its way through Congress last month. Speaking on the Senate floor, Tester said the provision would undermine judicial oversight and hurt family farmers.

SEN. JON TESTER: The United States Congress is telling the Agricultural Department that even if a court tells you that you’ve failed to follow the right process and tells you to start over, you must disregard the court’s ruling and allow the crop to be planted anyway. Not only does this ignore the constitutional idea of separation of powers, but it also lets genetically modified crops take hold across this country, even when a judge finds it violates the law—once again, agribusiness multinational corporations putting farmers as serfs. It’s a dangerous precedent. Mr. President, it will paralyze the USDA, putting the department in the middle of a battle between Congress and the courts. And the ultimate loser will be our family farmers going about their business and feeding America in the right way.

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Reposted according to copyright notice from: Democracy Now! website

After Sandy: Presidential rhetoric and visions of solidarity

In community, government, history, nature, North America, politics, sociology on January 9, 2013 at 23:42

From: After Sandy: Presidential rhetoric and visions of solidarity, The Immanent Frame, http://blogs.ssrc.org/tif/

Richard AmesburyAssociate Professor of Ethics, Claremont School of Theology; Associate Professor of Religion, Claremont Graduate University

Sandy, in all her indiscriminate, non-partisan fury, ripped the facade off two large problems that had received little to no attention in the Presidential debates—poverty and climate change. In the storm’s grim aftermath, President Obama spoke movingly of America’s unity in the face of adversity. “We leave nobody behind,” he said the next day. “We make sure that we respond as a nation and remind ourselves that whenever an American is in need, all of us stand together to make sure that we’re providing the help that’s necessary.” But the reality is that the suffering occasioned by Sandy, though no doubt experienced at all levels, has been unequally distributed. As David Rohde observed in Manhattan the night of the storm, “Those with a car could flee. Those with wealth could move into a hotel. Those with steady jobs could decline to come into work. But the city’s cooks, doormen, maintenance men, taxi drivers and maids left their loved ones at home.” Gestures of bi-partisanship and horizontal solidarity, though perhaps refreshing, should not be allowed to occlude the plight of those left behind in poverty.

Sandy has also made it seem like bad taste to scoff at climate change, as Governor Romney did in his convention speech. Though it may be too early to tell precisely what role climate change played in this particular case, increasingly severe hurricane activity is part of what the scientific models suggest we should expect on our warming planet. Obama’s comment on October 30th is telling: “Sadly, we are getting more experience with these kinds of big impact storms along the East Coast.” Apart from such oblique remarks, and despite pressure from environmental groups, Obama has been mostly silent about the climate of late, but perhaps the images of flooding and devastation will help to change the political climate around climate change, which, like so much else, will most acutely affect the poor.

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Reposted with permission from: The Immanent Frame

Dr. Cornel West, Philosopher of the Blues by Jeff Sharlet

In books, culture, ethnicity, government, history, North America, philosophy, politics, religion on January 5, 2013 at 05:24

From: The Supreme Love and Revolutionary Funk of Dr. Cornel West, Philosopher of the Blues by Jeff Sharlet, Killing the Buddha, http://killingthebuddha.com

West has been called “perhaps the preeminent black intellectual of our generation” by Harvard’s Henry Louis Gates Jr., himself a candidate for that mantle. It might be more accurate to say that West is the preeminent intellectual of our generation, no qualifiers. No other scholar is as widely read, no other philosopher courted by presidential candidates, no other Ivy League professor referenced not just by other academics but by popular filmmakers (The Matrix trilogy, in which West played a bit role, was inspired in part by his work) and musicians (West has collaborated with Prince, Talib Kweli, and jazz trumpeter Terence Blanchard, among others).

West came to his sense of self by way of a peculiarly American convergence of influences. His is not an “only in America” story but an “especially in America” one, part Emersonian self-reliance, part Motown funk. He’s an intellectual mutt in the best sense, a “freestyle, California spirit,” as he puts it, “rooted in gutbucket blues and jazz dispositions.” Even his trademark black suit is layered with influences—beneath jazz and the blues, there’s 19th century Russian literature. “It’s in emulation of Masha,” he says, one of the heroines of his favorite play, Anton Chekhov’s Three Sisters, a drama of provincial manners set amidst the Russian gentry. West identifies with the lonely woman at the heart of the story. “She’s wearing black, says she’s in mourning.” Her father has just died, she’s trapped in a pointless marriage with a boring man. “But it’s even deeper than that. How do you make deep disappointment a constant companion and still persevere? There is this sense with Masha, when you see her in that black dress, of having a sad soul with a sweet disposition.”

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Reposted with permission from: Killing the Buddha

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