#Heteronomy

[loving-n0t-heyting]

When I went to the hospital after my botched hanging in college, my stay actually extended across two psych wards within the same institution: the third floor (where I was admitted first), and the second (where they transferred me for a while before eventually releasing me). The former was for the really severe cases (the homicidals, the suicidals, the dangerously psychotic), while the latter was divided into the half for “chemical dependence” and the half for extremely sad college students. In my case, they sort of graduated me from the third to the second as an intermediary step before release once they thought I was no longer an imminent threat to myself

As you can probably infer, the limitations on yr personal freedom on the third floor were a lot more severe: it was the one with the strap down bed in the isolation chamber, no access to yr own clothes, everything locked down, no razors or worthwhile pens/pencils. On the second, the atmosphere was friendlier, they let you visit the cafeteria for meals and take supervised walks on the grounds, and there were a few more little indulgences in what you could keep and use. And ofc you saw less use of physical restraints etc

But the more I reflected on my time there, the clearer it became how much more tolerable the third floor was. One difference was pretty straightforward: while you had to attend a certain amount of group therapy there in order to graduate down a floor, they didn’t force you to attend any particular sessions, and didn’t bug you if you wanted to spend yr time in yr room reading instead. On the second, you were obliged to attend every single ludicrous session every day, on pain of being stripped on yr right to eat in the cafeteria downstairs.* (Ofc you might say, Well that’s still an improvement bc upstairs you could not eat ANY meals in the cafeteria; this response totally fails to understand how stigma and isolation practically function)

But this merely points the way to the real difference between the two. The third floor had a sort of manifest, monomaniacal teleology, and every deprivation of yr personal freedoms served to optimise for this variable: the function of the floor was to keep you from injuring yourself or others. Everything else followed, in bloodlessly paperclip maximising fashion, from this basic goal. And while I could not and cannot agree to this optimising heteronomy of the ward’s institutional will, I could at least understand it, to an extent even respect it

The aims of the second floor, by contrast, were very nebulous. This went along with the staff clearly enjoying a higher opinion of themselves, and all the condescension to go along with that. The pretence of individual respect and affirmation suffused all the minor privileges with a vague sense of indebtedness, though ofc the staff would never put it that way. They would say, instead, that respect is mutual and trust is built interpersonally, meaning that their letting me eat shitty fake eggs straight from the basement dining hall once a day entitled them to my simpering perpetual deference. Where one storey above they sensibly anticipated fear in accord with conditional threats, here they expected gratitude in response to tenuous privileges

When I explained this to my gf, she replied that a lot of my stranger political impulses could probably be described metonymically as attempts at moving from the second floor back to the third. Which is pretty perceptive tbh

#faildaughters of the world unite #*this was a ‘consequence’ rather than a ‘punishment’ #here meaning that they would refuse to accept any extenuating circumstances as an excuse #and portrayed this as evidence of their humaneness

[philosophybits]

If philosophy is still necessary, it is so only in the way it has been from time immemorial: as critique, as resistance to the expanding heteronomy… It is incumbent upon philosophy to provide a refuge for freedom.

Theodor W. Adorno, "Why still philosophy?", Critical Models

#philosophy #quotes #Theodor W. Adorno #Critical Models #criticism #critique #freedom #liberty

[eternalgaylord]

The child does not meet society directly at first; it meets it through the medium of his parents, who in their character structure and methods of education represent the social structure, who are the psychological agency of society, as it were. What, then, happens to the child in relationship to his parents? It meets through them the kind of authority which is prevailing in the particular society in which it lives, and this kind of authority tends to break his will, his spontaneity, his independence.

But man is not born to be broken, so the child fights against the authority represented by his parents; he fights for his freedom not only from pressure but also for his freedom to be himself, a full-fledged human being, not an automaton. Some children are more successful than others; most of them are defeated to some extent in their fight for freedom.

The ways in which this defeat is brought about are manifold, but whatever they are, the scars left from this defeat in the child’s fight against irrational authority are to be found at the bottom of every neurosis. This scar is represented in a syndrome the most important features of which are the weakening or paralysis of the person’s originality and spontaneity; the weakening of the self and the substitution of a pseudo-self, in which the feeling of “I am” is dulled and replaced by the experience of self as the sum total of expectations others have about me; the substitution of autonomy by heteronomy; the fogginess, or, to use Dr. Sullivan’s term, the parataxic quality of all interpersonal experiences.

[...]

What is the function of this feeling of guilt? It serves to break the child’s will and to drive it into submission. The parents use it, although unintentionally, as a means to make the child submit. There is nothing more effective in breaking any person than to give him the conviction of wickedness. The more guilty one feels, the more easily one submits because the authority has proven its own power by its right to accuse. What appears as a feeling of guilt, then, is actually the fear of displeasing those of whom one is afraid. This feeling of guilt is the only one which most people experience as a moral problem, while the genuine moral problem, that of realizing one’s potentialities, is lost from sight. Guilt is reduced to disobedience and is not felt as that which it is in a genuine moral sense, self-mutilation.

— Individual and Social Origins of Neurosis, Erich Fromm (1944), paragraph breaks mine for easier reading

#feel bad for cutting out the parts directly about interpretation of oedipus complex and freud #but if i didn't i might as well post the whole thing #it's a good short read! but too long for a tumblr post #fromm #reading #psychoanalysis

[maaarine]

Masculine Domination (Pierre Bourdieu, 1998)

"Masculine domination, which constitutes women as symbolic objects whose being (esse) is a being-perceived (percipi), has the effect of keeping them in a permanent state of bodily insecu­rity, or more precisely of symbolic dependence.

They exist first through and for the gaze of others, that is, as welcoming, attrac­tive and available objects.

They are expected to be 'feminine', that is to say, smiling, friendly, attentive, submissive, demure, restrained, self-effacing.

And what is called 'femininity' is often nothing other than a form of indulgence towards real or sup­posed male expectations, particularly as regards the aggran­dizement of the ego.

As a consequence, dependence on others (and not only men) tends to become constitutive of their being.

This heteronomy is the principle of dispositions such as the desire to draw attention and to please, sometimes perceived as coquettishness, or the propensity to expect a great deal from love,

which, as Sartre says, is the only thing capable of provid­ing the feeling of being justified in the particularities of one's being, starting with one's body. (…)

The influence of these institutions is undeniable, but they do no more than reinforce the effect of the fundamental relationship instituting women in the position of a being-perceived condemned to perceive itself through the dominant, i.e. masculine, categories.

And to understand the 'masochistic dimension' of female desire, in other words the 'eroticization of social relations of domination ('for many women, dominance in men is exciting,' as Bartky puts it),

one has to hypothesize that women look to men (and also, but secondarily, to the 'fashion-beauty complex') for subterfuges to reduce their 'sense of physical inadequacy';

and it can be assumed that the gaze of the powerful, which carries author­ity, especially among other men, is particularly able to fulfill this function of reassurance."

#pierre bourdieu #masculine domination #book #weaker sex

[redheadbigshoes]

I'm seen as White in Brazil but I noticed I'm seen as light-skinned mestizo or white-passing Latino in the USA (since they have the "one-drop rule").

Self-identification (autonomy) and heteroidentification (heteronomy) should always be balanced and talked about.

Also, people can be targets of antisemitism, xenophobia, anti miscegenation, anti immigration, classism, ethnocentrism, lookism, and linguistic discrimination, without knowing they would face it if they were living there.

We shouldn't be shaming ethnocultural identities (and ethnoracial identities as well). We should be issuing ethnocentric PoVs

I guess you’re talking about my post. Where did I shame anyone? I don’t think saying people who have origin of a certain place acting as if they’re special because of it (in a “i’m superior” way) is shaming at all, I was simply pointing out the hypocrisy of claiming you’re from a certain place while not being in touch with said culture, especially when it’s about someone who isn’t even interested in that culture. I did not mention race.

I have talked more than once or twice about how problematic US views of race, ethnicity and nationality are but every time I do that someone gets pressed it seems. That post you’re talking about was supposed to be “issuing” US views on ethnicity and nationality, but I’m criticized anyways.

#stephanie answers #anon #long post #latin america #not lgbt related

[hintergrundrauschen]

Ist Philosophie noch nötig, dann wie von je als Kritik, als Widerstand gegen die sich ausbreitende Heteronomie, als sei's auch machtloser Versuch des Gedankens, seiner selbst mächtig zu bleiben und angedrehte Mythologie wie blinzelnd resignierte Anpassung nach ihrem eigenen Maß des Unwahren zu überführen.

Adorno, Theodor W. (2003/1962): Wozu noch Philosophie, in: ders.: Kulturkritik und Gesellschaft II, Eingriffe Stichworte, Suhrkamp Verlag, Frankfurt a. M., S. 464.

#Adorno #Philosophie #Denken #Ohnmacht #Mündigkeit

[fabiansteinhauer]

Sinnbild Verfassung

1.

In Frankfurt wird im Sommer, im Juli, eine Tagung zur Verfassung der Sinnbilder, in dem Fall zum Sinnbild Verfassung organisiert. Kulturtechnikforschung strikes back, unter anderem alle diejenigen, die behaupten, dass Rechtwissenschaft keine Bildwissenschaft sei und von Kulturtechnikforschung nicht profitieren könne.

Das Wort Sinnbild gilt als Übersetzung des Wortes Emblem, als Bezeichnung für Insignien, Wappen oder Schilder. Da bin ich gespannt, wie das Thema ausgeschöpft wird. Ein bisschen skeptisch bin ich immer ziemlich. Ab und an werden Begriffe nämlich mit großem Bedacht gewählt, nimmt man den Begriff aber zu ernst und bohrt zu dringend nach, wird abgewiegelt: Man habe das eher bildlich und den Begriff so wörtlich gemeint oder eben schlicht ein Signal für eine Tagung gebraucht. Juristen tendieren dazu, auf den Ernst der Begriffe zu pochen, bis jemand kommt, der die Begriffe noch ernster nehmen kann, dann tendieren dazu zu sagen, mal solle das alles pragmatischer verstehen. Die Schlingel!

Meine Anregung zu dieser Tagung wäre es, das Thema archäologisch und mit Mitteln der Kulturtechnikforschung anzugehen, also nach den verfassenden Techniken zu fragen, konkret und historisch im Zusammenhang mit Insignien, Emblemen, Wappen und Schildern, mit sog. stemmata und imagines, mit pictura und mit tabula picta vorkamen. Mein Anregung: keine Theorie ohne Geschichte, sonst wird es Schwierigkeiten geben, zu relativieren.

2.

Verfassen ist eine Kulturtechnik, die unter anderem durch graphische und choreographische Akte wahrgenommen und ausgeübt wird. Sie wird nicht nur durch Akte wahrgenommen und ausgeübt, auch durch Akten und Tafeln, durch Urkunde, Protokolle, Kommentare und Urteile, durch Berichte und Bilder, durch Bauten und Pläne, durch alles das, was dabei kooperiert, zu fassen und damit zu verfassen. Dieter Grimm und andere sprechen bei diesen Fassungen von der relativen Autonomie des Rechts, wir verstehen das auch als relative Heteronomie des Rechts. Etwas setzt über, etwas ist übersetzt, aber dabei sind nicht nur das Recht und die Politik im Spiel.

Grimm fokussiert die Politik, weil er an konstituierten Foren und Organisationen der Politik denkt (nicht an das Politische) und weil er vor allem die Assoziation fokussiert, die man Staat nennt. Das erklärt eventuell, dass er bei den Relationen, Autonomien und Heteronomien nur das Recht und die Politik erwähnt - und nicht von Religion, Kult, Mythos, Aberglaube, Moral, Weltanschauung, Kultur, Wirtschaft, Technik, Ökologie und allen weiteren Normen spricht.

3.

Warburg entwirft auf den Staatstafeln eine Theorie und Geschichte der Verfassung, auch wenn das gegenüber der Geschichte und Theorie des Vertrages nicht so schnell zu erkennen ist. Warburg fokussiert zuerst den Vertrag, das Tragen und Trachten, das hat mehrere Gründe. Einer davon ist der Umstand, dass die Lateranverträge als Gründungsdokument des neuen römischen Staates gelten und dieser Staat seine Gründung über den Abschluss und die Ratifikation der Verträge markiert. Keine Verfassungsgebung soll den neuen Staat konstituiert und die alte Idee einer Assoziation als Körperschaft restituiert haben. Ein zweiter Grund: Warburg hatte auch vor dem Februar 1929 und seit 1896 immer wieder das Tragen und Trachten in den Vordergrund seiner Überlegungen gerückt, das Fassen und Greifen, auch das schauende Erfassen, das Blicken und Bilden als Fassen und Greifen tauchen nicht so häufig in Warburgs Notizen auf. Aber sie tauchen auf, prominent etwa in den Notizen zum Schlangenritual und zum Greifmenschen sowie in den editierten Notizen zu den Fragmenten der Ausdruckskunde, den grundlegenden Bruchstücken.

3.

Dennoch ist Aby Warburgs Beitrag als Beitrag einer Verfassungsgeschichte und Verfassungstheorie zu lesen und dabei auch als Beitrag aus der Geschichte der Rechtswissenschaft. Warburg macht sich nicht nur Gedanken über die Rechtswissenschaft, wer macht sich rechtswissenschaftlich Gedanken, seine Methoden sind auch rechtswissenschaftliche Methoden: Juristische Quellen identifizieren und methodisch auslegen, etwa nach hermeneutischen, logischen Methoden. Besonders hilfreich wird Aby Warburgs Beitrag, wenn man die Übersetzungschritte und den Austausch beobachten möchte, der stattfindet und wegen dem das Dogma der großen Trennung eingerichtet wird. Wenn man beobachten möchte, wie etwas zwischen Kunst, Religion, Politik, Moral, aus Animalischem oder Physischem ins Recht übersetzt wird und mit dem Recht Austausch treibt und man darum sagt, dass müsse man aber trennen und ausdifferenzieren, damit solche Übersetzungen und so ein Austausch nicht ungeschieden, ungeschichtet, ungemustert oder gar maßlos vorgehe, dann ist Warburgs Arbeit hilfreich. Hilfreich ist sie auch dann, wenn man nicht unterstellt, dass das Recht Bestand hätte, beständig sei oder aber Verhaltenserwartungen kontrafaktisch stabilisieren würde. Wenn man eher davon ausgeht, dass das Recht unbeständig, meteorologisch und polar ist, dann, vielleicht nur dann, ist Warburg hilfreich. Wenn die Polizei weder dein Freund noch dein Feind, sondern mal dein Freund und dann wieder dein Feind oder auch ganz ohne Freundschaft und Feind schlicht jene verkehrende Weise der Polarität ist, die man als Polizei begreift, dann ist Warburg hilfreich, auch für eine Geschichte und Theorie der Verfassung.

Vor allem, wenn man Verfassung als nomen actionis (als das Verfassende) begreifen möchte und dann zu denjenigen Techniken forschen möchte, die etwas auch dann noch passioniert tun, wenn sie als aktiv begriffen werden sollen, dann ist Warburg hilfreich, denn er hat dafür einen Begriffsapparat und Vorarbeiten geliefert.

Keine Theorie ohne Archäologie, keine Theorie ohne Geschichte und ohne sedimentäre Geschichte. Sonst kommen Verflachungen dabei raus, die mir nicht hilfreich sind und es würde mich arg wundern, wenn sie anderen besonders hilfreich wären.

#verfassen #sinnbild verfassung

[cosmonautroger]

Starsha Lee - Killing Heteronomy

#Starsha Lee

[bimboficationblues]

"I dunno, you could ask me about specific things and I'd probably have an opinion." how do you feel about the "equal liability of all to work", or labor vouchers, or either formal or informal social sanctions for not working, or other incentives/compulsions/coercion/heteronomy with the goal of ensuring production is disciplined?

feel like I got questions about this fairly recently - still not a fan! think it relies on a lot of bogus assumptions. hesitant to collapse incentives to work like labor vouchers (I'm sort of agnostic on these for Value reasons) with sanctions against not working (these seem obviously doomed to repeat existing forms of domination, especially after working in disability law for 10 months - we do not need to implement "communist means-testing" lol) but I can also see how the former could engender the latter.

but also this stuff has always struck me as writing recipes for the cookshops of the future in that SimCity way I find annoying

[hazardous-waste-containment]

While white supremacy requires cis men to have sex with cis women to reproduce a white society, it doesn’t require that they like it. Desire and pleasure do not need to be part of the fascist reproduction of a pure race—in fact, their influence may distract from the goal of an ethnonationalist movement. That’s because even the right (and perhaps especially the right) recognizes that desire and the pleasures that satisfy it are unbidden and out of our control. The heteronomy of desire and its satisfaction is a threat to the subject and the world that the far right needs for its political project.

Nathan Rochelle Duford, “What Can Men Want?”

#reading #drone disorientations

[ao3feed-lockedtomb]

by coffee_mage

I tried to imagine what it felt like to be holding something with those ridiculously small hands of yours, with your perfectly slim fingers and the total lack of muscles that were used to lifting nothing heavier than a bone or a pen on a good day. Thanks to your fucked up temporal lobe, I was too far down in the well to get full control of your body. But I only needed control of your hands, after all. Not even for long! Just long enough to bring the spoon to your mouth at least once.

It sounded easy enough. Surely, I should be able to do that.

…nothing happened. Nothing at all. You just sat there, completely unmoved, like I hadn’t just spent five minutes trying to hold hands with you. Damn it, Harrow, work with me here. —— Or: Gideon tries to help Harrow eat from the bottom of the well, because someone has to.

Podfic of Bodily Heteronomy by EleenaDume.

Words: 27, Chapters: 1/1, Language: English

Fandoms: The Locked Tomb Series | Gideon the Ninth Series - Tamsyn Muir

Rating: Teen And Up Audiences

Warnings: No Archive Warnings Apply

Categories: F/F

Characters: Gideon Nav, Harrowhark Nonagesimus

Relationships: Gideon Nav & Harrowhark Nonagesimus, Gideon Nav/Harrowhark Nonagesimus

Additional Tags: POV First Person, POV Gideon Nav, Harrow the Ninth Spoilers (Locked Tomb Trilogy), Semi-Canon Compliant, Missing Scene, Depression, Angst, Humor as a coping mechanism, Hand-Holding (in the widest sense of the word), Physical Codependency, Onesided Hurt/Comfort, Enemies to whatever the hell it is those two have going on, Do y’all ever think about how Gideon had to witness Harrow’s depressive episode at the beginning?, In which Gideon totally platonically memorizes every little detail of Harrow’s hands, And there was only ONE body, Beta read by sweaterweatheridk, Podfic, Podfic Length: 20-30 Minutes

#IFTTT #ao3feed #harrow the ninth #htn #gideon the ninth #gtn #the locked tomb #nona the ninth #ntn

[francesbeau]

Eros & Civilization - Herbert Marcuse

Wasn’t going to create a post for this but you know when a preface begins with ‘ As the affluence of society depends increasingly on the uninterrupted production and consumption of waste, gadgets, planned obsolescence, and means of destruction...’ it will have informative singular quotations 

- ‘The people, efficiently manipulated and organized, are free; ignorance and impotence, introjected heteronomy is the price of their freedom. ‘ (pp5)

- ‘it makes no sense to talk about surplus repression when men and women enjoy more sexual liberty than ever before. But the truth is that this freedom and satisfaction are transforming the earth into hell.’  (pp5)

- ‘I hesitate to use the word -- freedom -- because it is precisely in the name of freedom that crimes against humanity are being perpetrated. This situation is certainly not new in history: poverty and exploitation were products of economic freedom; time and again, people were liberated all over the globe by their lords and masters, and their new liberty turned out to be submission, not to the rule of law but to the rule of the law of the others.’  (pp5)

- ‘Society which made servitude more palatable.’  (pp5)

- ‘The Marxian concept stipulated that only those who were free from the blessings of capitalism could possibly change it into a free society: those whose existence was the very negation of capitalist property could become the historical agents of liberation.’ (pp6)

-‘ Can we speak of a juncture between the erotic and political dimension? ‘ (pp7)

-  ‘ However, intensified progress seems to be bound up with intensified unfreedom.’ (pp9)

- ‘ Freud questions culture not from a romanticist -- 18 -- or utopian point of view, but on the ground of the suffering and misery which its implementation involves. Cultural freedom thus appears in the light of unfreedom, and cultural progress in the light of constraint. Culture is not thereby refuted: unfreedom and constraint are the price that must be paid.’ (pp14)

- ‘that feeling of guilt which accompanies sexual repression.’ (just like the phrase)

- ‘ The rebellion against the father is rebellion against biologically justified authority; his assassination destroys the order which has preserved the life of the group.’ (pp30)

- ‘ Freud attributes to the sense of guilt a decisive role in the development of civilization; moreover, he establishes a correlation between progress and increasing guilt feeling . He states his intention "to represent the sense of guilt as the most important problem in the evolution of culture, and to convey that the price of progress in civilization is paid in forfeiting happiness through the heightening of the sense of guilt." 1 Recurrently Freud emphasizes that, as civilization progresses, guilt feeling is "further reinforced," "intensified ," is "ever-increasing.’ (pp36)

- ‘ The excessive severity of the superego, which takes the wish for the deed and punishes even suppressed aggression, is now explained in terms of the eternal struggle between Eros and the death instinct.’ (pp36)

- ‘ The rationality of domination has progressed to the point where it threatens to invalidate its foundations; therefore it must be reaffirmed more effectively than ever before. This time there shall be no killing of the father, not even a "symbolic" killing -- because he may not find a successor.’ (pp40)

-  Material and intellectual progress has weakened the force of religion below the point where it can sufficiently explain the sense of guilt. The aggressiveness turned against the ego threatens to become senseless: with his consciousness co-ordinated, his privacy abolished, his emotions integrated into conformity, the individual has no longer enough "mental space" for developing himself against his sense of guilt, for living with a conscience of his own.’ (pp42) 

Obviously amazing and intellectual but just could not bring it to myself to finish the last 20 pages. 

Herbert Marcuse. (Beacon Press, Boston, MA, 1955).

#herbert marcuse #freud #political theory

[uzunburakefendi]

. "Bir zamanlar kültür, tarımla ilgili (agri-culture), maddi üretimle ilgili bir kategoriydi. Giderek doğayı dönüştürmekle ilgili, bilgi gibi, sanat gibi diğer "üretimler"i de içerdi. Heidderger ise insan etkinliğinin kültür olarak kavranmasını modern bir fenomen olarak tanımlıyor ve kültürün "özü gereği" kendi politikasıyla -kültür politikasıyla- özdeşleşmesinden bahsediyordu. Zamanımızda ise kültürü tamamıyla, onu öteden beri kavramlaştıran doğal/yapay, maddi/gayri maddi, altyapı/üstyapı, otonomi/heteronomi, alçak/yüksek, popüler/elitist gibi diyalektiklerin dışına taşımak gerekiyor (deterritorialize). Castells'in belirttiği gibi, zamanımızda "kültürün kültüre gönderdiği bir çağa girilmektedir"; şimdi kültür, doğayı, sanatı, sanayiyi (üretimi), bilgiyi değil, öncelikle kültürü anlamlandırmaktadır. Aydınlanma'yla birlikte Tanrı'nın akla devrolan kudreti, şimdi kültüre ve dolayısıyla da dile devrolmuştur." Ali Artun, syf.10 . "Siyasetin, hakkın, hukukun temeli saydığımız -üstelik ne kadar kısa süredir!- insan kavramı zaten delik deşik, zaten dışlayıcı, zaten hiyerarşik bir kategoridir. Cansızları siyasetin dışında bırakır. Sonra onlar kadar insan olmayan diğer canlıları da: bitkileri tabii, fakat özellikle insana yakınlığı kimi zaman tehdit edici boyutlara varan hayvanları da. Sonra toplumun daha az insan sayılan kesimlerini: sakatları, kadınları, göçmenleri, yoksulları, evsizleri, sonra eşcinselleri, cinsiyetleri kolayca sınıflandırılamayanları, beyaz ırktan olmayanları, derken, devletine sadakatini yeterince ispat edemeyenleri. İnsan kategorisi bütün bu kesimleri korumaktan acizdir, onları insandan saymaz." Sibel Yardımcı, syf.151 #çağdaşsanatvekültüralizm #derleyen #aliartun #slavojzizek #ulusbaker #sibelyardımcı #irmgardemmelhainz #miskosuvakovic #iletişimyayınları #sanathayat #kitap #neokuyorum #okumakiptiladır #okumahalleri #çağdaşsanat #kültüralizm #sanat https://www.instagram.com/p/Cc_SBRutA50/?igshid=NGJjMDIxMWI=

#çağdaşsanatvekültüralizm #derleyen #aliartun #slavojzizek #ulusbaker #sibelyardımcı #irmgardemmelhainz #miskosuvakovic #iletişimyayınları #sanathayat #kitap #neokuyorum #okumakiptiladır #okumahalleri #çağdaşsanat #kültüralizm #sanat

[the-chomsky-hash]

Let us leave [the direct analysis of] Kant's text here.

I do not by any means propose to consider it as capable of constituting an adequate description of Enlightenment

and no historian, I think, could be satisfied with it for an analysis of the social, political, and cultural transformations that occurred at the end of the eighteenth century.

Nevertheless,

notwithstanding its circumstantial nature

without intending to give it an exaggerated place in Kant's work

I believe that it is necessary to stress the connection that exists between this brief article and the three Critiques.

A. Kant in fact describes Enlightenment as the moment when humanity is going to put its own reason to use, without subjecting itself to any authority;

1. now it is precisely at this moment that the critique is necessary, since its role is that of defining the conditions under which the use of reason is legitimate in order to determine

what can be known

what must be done

what may be hoped

a. [on one hand,] illegitimate uses of reason are what give rise to

dogmatism

heteronomy

illusion

b. on the other hand, it is when the legitimate use of reason has been clearly defined in its principles that its autonomy can be assured.

2. The critique is, in a sense, the handbook of reason [c.f., the book

as figure of knowledge, in its contemporary form

as limiter and rarifier of discourse

as illuminator of a language

as determinant of all that will eventually be known

] that has grown up in Enlightenment; and, conversely, the Enlightenment is the age of the critique.

– Michel Foucault, What is Enlightenment? (part III: The connection between Kant's article and the three Critiques), in Rabinow (P.), éd., The Foucault Reader, 1984

#foucault #philosophy

[sir-cuckington]

What if Sanson is actually bisexual with a more lean towards other men and his attraction to women mainly being compulsive heteronomy or how its called and only Grandis really does strike him and all his flirting with other girls is just him compensating cuz its fucking 1880

And when he tells us girls used to make fun of him for not being muscular si he started to train everyday was him saying this but really it was men not taking him serious and he did that to get their attention

And

(When it makes sense a character could be fucking oblivious gay but you shio him with the most gorgeous animated girl you have ever seen)

#sasha's blorbo thoughts: partners in crime

[micahthemoon]

July 17 2023

*Disclaimer: these entries (July 17-29) are made up to two weeks after the occurrence so I’ll try my best to remember all the details yet might fail*

I’m both grateful and feeling slightly singled out by that fact that nonbinary people, gender identity and pronouns were mentioned in the welcome speech yesterday. On one hand I love that shed light on it publicly. At the same time, I know I am one of three in a crowd of maybe 60 people. And amongst those three I’m the only one preferring they/them pronouns. I wish I could just let it go but it is hard: Gender dysphoria has a strong ally in heteronomy after all.  

#transgender #nonbinary #transmasc #late entry #minority status #gender dysphoria #heteronormality #findingmicah #entry