Sublime Politics

The Patagonian Sublime provides a vivid, accessible, and cutting-edge investigation of the green economy and New Left politics in Argentina. Based on extensive field research in Glaciers National Park and the mountain village of El Chaltén, Marcos Mendoza deftly examines the diverse social worlds of alpine mountaineers, adventure trekkers, tourism entrepreneurs, seasonal laborers, park rangers, land managers, scientists, and others involved in the green economy. Mendoza explores the fraught intersection of the green economy with the New Left politics of the Néstor Kirchner and Cristina Fernández de Kirchner governments. Mendoza documents the strategies of capitalist development, national representation, and political rule embedded in the “green productivist” agenda pursued by Kirchner and Fernández. Mendoza shows how Andean Patagonian communities have responded to the challenges of community-based conservation, the fashioning of wilderness zones, and the drive to create place-based monopolies that allow ecotourism destinations to compete in the global consumer economy.

In The Political Sublime Michael J. Shapiro formulates an original politics of aesthetics through an analysis of the experience of the sublime. Turning away from Kant's analysis of the sublime experience as a validation of the existence of a universal common sense, Shapiro draws on Deleuze, Lyotard, and Rancière to show how incomprehensible events and dilemmas provide openings for new political formations. He approaches the sublime through a range of artistic and cultural texts that address social crises and natural disasters, from the writing of James Baldwin and Ta-Nehisi Coates to the films of Ingmar Bergman and Spike Lee; these works suggest ways to channel the disruptive effects of the sublime into resistance to authority and innovative political initiative. Whether stemming from the threat of nuclear annihilation or the aftermath of an earthquake, the violence of racism and terrorism or the devastation of industrialism, sublime experience, Shapiro contends, allows for a rethinking of events in ways that reveal, redistribute, and create conditions of possibility for alternative communities of sense.

In The Sublime Perversion of Capital Gavin Walker examines the Japanese debate about capitalism between the 1920s and 1950s, using it as a "prehistory" to consider current discussions of uneven development and contemporary topics in Marxist theory and historiography. Walker locates the debate's culmination in the work of Uno Kōzō, whose investigations into the development of capitalism and the commodification of labor power are essential for rethinking the national question in Marxist theory. Walker's analysis of Uno and the Japanese debate strips Marxist historiography of its Eurocentric focus, showing how Marxist thought was globalized from the start. In analyzing the little-heralded tradition of Japanese Marxist theory alongside Marx himself, Walker not only offers new insights into the transition to capitalism, the rise of globalization, and the relation between capital and the formation of the nation-state; he provides new ways to break Marxist theory's impasse with postcolonial studies and critical theory.

Dean Caivano and Sarah Naumes argue that storytelling in the form of narrative and autoethnography creates an emancipatory potential through its ability to theorize from below, welcoming marginalized and excluded voices. They offer a new assessment of political texts to challenge who can write and disseminate political ideas--and how.

The transition from royal to popular sovereignty during the age of democratic revolutions--from 1776 to 1848--entailed not only the reorganization of institutions of governance and norms of political legitimacy, but also a dramatic transformation in the iconography and symbolism of political power. The personal and external rule of the king, whose body was the physical locus of political authority, was replaced with the impersonal and immanent self-rule of the people, whose power could not be incontestably embodied. This posed representational difficulties that went beyond questions of institutionalization and law, extending into the aesthetic realm of visualization, composition, and form. How to make the people's sovereign will tangible to popular judgment was, and is, a crucial problem of democratic political aesthetics. The Democratic Sublime offers an interdisciplinary exploration of how the revolutionary proliferation of popular assemblies--crowds, demonstrations, gatherings of the "people out of doors"--came to be central to the political aesthetics of democracy during the age of democratic revolutions. Jason Frank argues that popular assemblies allowed the people to manifest as a collective actor capable of enacting dramatic political reforms and change. Moreover, Frank asserts that popular assemblies became privileged sites of democratic representation as they claimed to support the voice of the people while also signaling the material plenitude beyond any single representational claim. Popular assemblies continue to retain this power, in part, because they embody that which escapes representational capture: they disrupt the representational space of appearance and draw their power from the ineffability and resistant materiality of the people's will. Engaging with a wide range of sources, from canonical political theorists (Rousseau, Burke, and Tocqueville) to the novels of Hugo, the visual culture of the barricades, and the memoirs of popular insurgents, The Democratic Sublime demonstrates how making the people's sovereign will tangible to popular judgment became a central dilemma of modern democracy, and how it remains so today.

Jean-Franois Lyotard, the highly influential twentieth-century philosopher of the postmodern, has had an enormous impact on the course and commitment of contemporary philosophy. Lyotard: Philosophy, Politics, and the Sublime is a thoroughgoing reassessment of his extraordinary legacy and contribution to contemporary cultural, political, ethical, and aesthetic theory, and an indispenable guide to key issues in his philosophy. Fifteen distinguished scholars have contributed new, original essays examining the main themes in Lyotard's work with a focus on the special intersections of philosophy, psychoanalysis, politics, and the experience of the sublime in art. The volume includes an up-to-date bibliography of works by and about Lyotard, previously unpublished photographs of Lyotard, and an incisive essay by Lyotard himself on the philosophical significance of Freud's case of Emma.

The Imperial Sublime examines the rise of the Russian empire as a literary theme simultaneous with the evolution of Russian poetry between the 1730s and 1840—the century during which poets defined the main questions facing Russian literature and society. Harsha Ram shows how imperial ideology became implicated in an unexpectedly wide range of issues, from formal problems of genre, style, and lyric voice to the vexed relationship between the poet and the ruling monarch.

Throughout, the author seeks to delineate the ways the political masquerades as aesthetic discourse and aesthetic experience. Covering a wide range of material from fiction, poetry, aesthetics, and political discourse to memoirs, film, and historical documents, the book reconsiders a number of prominent cultural figures, including Wang Guowei, Cai Yuanpei, Lu Xun, Eileen Chang, Mao Zedong, Zhu Guangqian, and Li Zehou. It also analyzes such important cultural features and events as Western influences on the formation of modern Chinese aesthetic discourse, modernist writings, Revolutionary Cinema, the Cultural Revolution, and New Wave Fiction.

This pioneering study of Burke's engagement with Irish politics and culture argues that Burke's influential early writings on aesthetics are intimately connected to his lifelong political concerns. The concept of the sublime, which lay at the heart of his aesthetics, addressed itself primarily to the experience of terror, and it is this spectre that haunts Burke's political imagination throughout his career. Luke Gibbons argues that this found expression in his preoccupation with political terror, whether in colonial Ireland and India, or revolutionary America and France. Burke's preoccupation with violence, sympathy and pain allowed him to explore the dark side of the Enlightenment, but from a position no less committed to the plight of the oppressed, and to political emancipation. This major reassessment of a key political and cultural figure will appeal to Irish studies and Post-Colonial specialists, political theorists and Romanticists.

Interpreting the myths of the digital age: why we believed in the power of cyberspace to open up a new world. The digital era promises, as did many other technological developments before it, the transformation of society: with the computer, we can transcend time, space, and politics-as-usual. In The Digital Sublime, Vincent Mosco goes beyond the usual stories of technological breakthrough and economic meltdown to explore the myths constructed around the new digital technology and why we feel compelled to believe in them. He tells us that what kept enthusiastic investors in the dotcom era bidding up stocks even after the crash had begun was not willful ignorance of the laws of economics but belief in the myth that cyberspace was opening up a new world. Myths are not just falsehoods that can be disproved, Mosco points out, but stories that lift us out of the banality of everyday life into the possibility of the sublime. He argues that if we take what we know about cyberspace and situate it within what we know about culture—specifically the central post-Cold War myths of the end of history, geography, and politics—we will add to our knowledge about the digital world; we need to see it "with both eyes"—that is, to understand it both culturally and materially.After examining the myths of cyberspace and going back in history to look at the similar mythic pronouncements prompted by past technological advances—the telephone, the radio, and television, among others—Mosco takes us to Ground Zero. In the final chapter he considers the twin towers of the World Trade Center—our icons of communication, information, and trade—and their part in the politics, economics, and myths of cyberspace.