Critical Passions

The author, one of the most influential Latin Americanists in the US, has published a number of books, but none display the importance of her work in literary criticism, cultural studies and marxist and feminist theory as successfully as this collection o

The author, one of the most influential Latin Americanists in the US, has published a number of books, but none display the importance of her work in literary criticism, cultural studies and marxist and feminist theory as successfully as this collection o

The dominant model of democratic politics emphasizes reason at the expense of the passions. Passions have been treated as dangerous, the opposite of reason and the enemy of virtue. Paul Ginsborg and Sergio Labate challenge this model and put forward a very different view, developing an account of modern democratic politics in which both passions and reason play a crucial role. To do justice to the role of passions in politics, we must pay close attention to the way in which they circulate among us; then we must develop a suitable language to describe them – an ‘alphabet of the passions’ that enables us to understand how they combine with one another and connect with certain states of mind in order to shape political outcomes. Adopting this approach enables the authors to shed new light on one of the major phenomena of our time – the triumph of neoliberalism on a world scale. Neoliberalism has worked so well because it has incorporated its own romantic and individualist version of the passions into its worldview, seducing both individuals and families with the allure of consumption. By developing a new model of democratic politics based on the interplay of passions and reason, Ginsborg and Labate provide a much needed framework for understanding the crucial role that passions play in the unfolding of political life. At a time when populist leaders are on the ascendancy and political processes are shaped as much by anger, resentment and fear as they are by reason and argument, this refocusing of political analysis on the role of the passions could not be more timely.

Focusing on the new theories of human motivation that emerged during the transition from feudalism to the modern period, this is the first book of new essays on the relationship between politics and the passions from Machiavelli to Bentham. Contributors address the crisis of moral and philosophical discourse in the early modern period; the necessity of inventing a new way of describing the relation between reflection and action, and private and public selves; the disciplinary regulation of the body; and the ideological constitution of identity. The collection as a whole asks whether a discourse of the passions might provide a critical perspective on the politics of subjectivity. Whatever their specific approach to the question of ideology, all the essays reconsider the legacy of the passions in modern political theory and the importance of the history of politics and the passions for modern political debates. Contributors, in addition to the editors, are Nancy Armstrong, Judith Butler, Riccardo Caporali, Howard Caygill, Patrick Coleman, Frances Ferguson, John Guillory, Timothy Hampton, John P. McCormick, and Leonard Tennenhouse.

In 1935, a Chinese woman by the name of Shi Jianqiao murdered the notorious warlord Sun Chuanfang as he prayed in a Buddhist temple. This riveting work of history examines this well-publicized crime and the highly sensationalized trial of the killer. In a fascinating investigation of the media, political, and judicial records surrounding this cause célèbre, Eugenia Lean shows how Shi Jianqiao planned not only to avenge the death of her father, but also to attract media attention and galvanize public support. Lean traces the rise of a new sentiment—"public sympathy"—in early twentieth-century China, a sentiment that ultimately served to exonerate the assassin. The book sheds new light on the political significance of emotions, the powerful influence of sensational media, modern law in China, and the gendered nature of modernity.

In recent years the humanities, social sciences and neuroscience have witnessed an 'affective turn, ' especially in discourses around post-Fordist labor, economic and ecological crises, populism and identity politics, mental health, and political struggle. This new awareness would be unthinkable without the pioneering work of Gilles Deleuze, who replaced judgment with affect as the very material movement of thought: every concept is an affective experience, a becoming. Besides entirely active affects, the highest practice of thought, there is no thought without passive affects or passions. Instead of a calm and rational philosophy of passions, Deleuzian thought is therefore inseparable from "isolated and passionate cries" that deny what everybody knows and what nobody can deny: "every true thought is an aggression." This inseparability of reason and passion is by no means an anti-intellectualist or irrationalist stance. Rather, it is critical, since it protects reason from its self-imposed stupidity (bêtise) by relating it to the unthought forces that condition it. And it is clinical, because thought becomes possessed by a power of selection. The purely active, i.e. free-floating, unrecorded desire, is never enough to produce a consistent relation to the future, which is why we need the passions to give us an initial orientation, to force and enable us to think. Passions are the beliefs, perceptions, representations, and opinions that attach us to the world; they make up the very material of which our lives and thoughts are composed. Instead of truth as the ultimate criterion of judgment, the only principle according to which affective becomings can be selected and evaluated is the extent to which they proliferate joy. Spinoza and Marx show how the recruitment of desire traditionally takes place through the tyrants and priests who inspire sad passions in us. Similarly, the work of Deleuze and Guattari on capitalism and schizophrenia can be read as an encyclopedia of the passions that constitute the affective infrastructure of the socius of contemporary capitalism. If it takes a lot of inventiveness or imagination to be able to diagnose our present becomings, this is because becomings are always composites of joyful and sad passions. Capitalism could not exist if it did not also inspire happiness, love, courage, and perhaps even beatitude. That is why, today, we witness "the spectacle of the happily dominated" (Frédéric Lordon) of the self-entrepreneur, the managerial class, the flex worker, the citizen-consumer, the bean-roasting hipster, and the self-managed team. It is within this field of contradictory and heterogeneous passions that the authors of this volume pursue the diagnosis of our past and present becomings. Their contributions add up to a systematic taxonomy of the passions and indicate their importance for a thinking that reaches beyond itself. TABLE OF CONTENTS // IntroductionCeciel Meiborg & Sjoerd van Tuinen "Everywhere There Are Sad Passions" Gilles Deleuze and the Unhappy ConsciousnessMoritz Gansen To Have Done with the Judgment of 'Reason': Deleuze's Aesthetic OntologySamantha Bankston Closed Vessels and Signs: Jealousy as a Passion for RealityArjen Kleinherenbrink The Drama of Ressentiment: the Philosopher versus the PriestSjoerd van Tuinen The Affective Economy: Producing and Consuming Affects in Deleuze and GuattariJason Read Deleuze's Transformation of the Ideology-Critique Project: Noology CritiqueBenoît Dillet Passion, Cinema and the Old MaterialismLouis-Georges Schwartz Death of Deleuze, Birth of PassionDavid U.B. Liu

The Whirlwind of Passion: New Critical Perspectives on William Shakespeare is a combination of critical, linguistic, stylistic, translation and performance interpretations, providing a fresh insight into Shakespearean studies. It encompasses many different aspects of the Bard’s oeuvre, and thus explores various interpretative possibilities of the texts under scrutiny. The freshness of this book also lies in the fact that it deals with comparative analyses of both Shakespeare and his contemporaries, as well as in the fact that it emphasises the playwright’s relevance today. All the contributors to this volume are distinguished scholars and academicians with extensive experience of teaching and writing on Shakespeare.

David Hume's theory of action is well known for several provocative theses, including that passion and reason cannot be opposed over the direction of action. Elizabeth S. Radcliffe defends an original interpretation of Hume's views on passion, reason, and motivation which is consistent with other theses in Hume's philosophy, loyal to his texts, and historically situated. She challenges the now orthodox interpretation of Hume on motivation, presenting an alternative that situates Hume closer to "Humeans" than many recent interpreters have. Part of the strategy is to examine the thinking of the early modern intellectuals to whom Hume responds. Most of these thinkers insisted that passions lead us to pursue harmful objects unless regulated by reason; and most regarded passions as representations of good and evil, which can be false. Understanding Hume's response to these claims requires appreciating his respective characterizations of reason and passion. The author argues that Hume's thesis that reason is practically impotent apart from passion is about beliefs generated by reason, rather than about the capacity of reason. Furthermore, the argument makes sense of Hume's sometimes-ridiculed description of passions as "original existences" having no reference to objects. The author also shows how Hume understood morality as intrinsically motivating, while holding that moral beliefs are not themselves motives, and why he thought of passions as self-regulating, contrary to the admonitions of the rationalists.