In her book entitled Dreaming about the Divine, Strickland maps out a scholarly framework for understanding dreams as manifestations of the Divine. She claims that this kind of dream awareness (similar to a Jungian collective consciousness) opens the dreamer to a greater reality that may help him find a transcendent meaning in suffering

read more | digg story

Armchair science: Montreal philosophy prof Laberge (2007) calls Al Gore, the high priest of the missionary ecological movement and claims Gore has turned the issue of climate change into a moral imperative. He uses 18th c. Scottish Enlightenment philosopher Hume’s is-ought problem to prove that the statement “global warming is bad” is erroneous.

read more | digg story

See also Speechless:

In the socio-historical context in which Hume was writing he was concerned with distinguishing vulgar reasoning from true philosophy. He argued that there were four sciences: logic, morals, criticism, and politics. He claimed that morals do not result from logical reason and judgment but from tastes, sentiments, feelings and passions.

Hume distinguishes also between a vulgar [thinker who uses only common language] who proposes a system of morality and a true philosopher, between the thinking of a peasant and a true artisan. Vulgar reasoning shifts from ‘is’ to ‘ought’ imperceptibly without giving a proper explanation or producing evidence.

Is Laberge suggesting that Gore is a vulgar thinker who has not provided enough evidence for his case? In the case of climate change the science is overwhelmingly clear.

And humans do have the moral sensitivities which are the basis for making ethical decisions. We also have reason and scientific tools that provide us with experience-based evidence that informs our moral choices. Even Hume describes a political will, a social covenant in which citizens consult and agree upon a common ‘moral’ action.  We are not conscious of most of our mundane, everyday moral choices. Failing to protect forests or watersheds is a moral choice. A couple of decades ago most of us were insensitive to the moral nature of our actions that were destructive to ecosystems. In complex ecological issues where so many political, economics, geography, social and cultural interests converge, we consider ethical dimensions. Science can provide tools for measuring forest regeneration and efficient technologies for implementation. But science itself is not invested with moral sensitivity. It is only through human moral sensitivities that value judgments can be made in regards to unintended risks or side effects. Once science has provided evidence of shared, heightened risks we move from mere truth claims to moral justification for action or inaction.


Keywords: Hume, philosophy, epistemology, ecology, is-ought, meta-ethics,

Markie, Peter. 2004. “Rationalism vs. Empiricism.” Stanford Encyclopedia of Philosophy.

Hume, David. 1739-40. “Footnote 13.”Treatise of Human Nature.

Laberge, Jean. 2007. “Le devoir de philo: le scepticisme de Hume contre les écolos.” Le Devoir. 19 mai.

Indifference to faith has left Europe’s churches mostly empty. But debate over religion is more intense than its been in many decades. Religion is re-emerging as an issue because of Europe’s growing and restive Muslim populations and a fear that faith is reasserting itself in politics. That is adding up to momentum for a combative brand of atheism.

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Colbert, Stephen. 2007. Unquisition. May 3.

Delacroix, Eugène. Jacob Fighting the Devil. Lutte de Jacob avec l’Ange. Eglise Saint Sulpice Detail. 2005.1

Hitchens, Christopher. 2007. God is Not Great: How Religion Poisons Everything. Twelve/Warner Books.

“Jacob Fighting the Devil.” chapter 32 of Genesis

Kinsley, Michael. 2007. “In God, Distrust.” Sunday Book Review. New York Times. May 13.

Lacroix, Alexandre, Truong, Nicolas. 2007. “Nicolas Sarkozy et Michel Onfray: Confidences entre Ennemis.” Philosophie Mag. No. 8. >>

Onfray, Michel. Atheist Manifesto: The Case Against Christianity, Judaism, and Islam.

Higgins, Andrew. 2007. As religious strife grows, atheists seize pulpit.” Northwest Herald. >> April 13.

Etzioni, Amitai. 2007a.”The West Needs a Spiritual Surge” >> Amitai Etzioni Notes. March 6, 2007.

Etzioni, Amitai. 2007b. L’Occident aussi a besoin d’un renouveau spirituel.” Le Monde. 7 avril.

Flynn-Burhoe, Maureen. 2007. “Unquisition: Selling Nothingness.” >> Speechless. may 13.

Habermas’ (2004) in “Time of Transition” declared that Judaeo-Christian-centred liberty, conscience, human rights, and democracy, civilisation are exclusively essential to civil society. What about Islamic, Buddhist or indigenous philosophies? Quebec, Canada’ most multiethnic high school political philosophy class answer back.

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Abstract: Habemas’ Judaeo-Christian-centred communicative theories meet saavy, enlightened, extremely multiethnic Quebec students: Habermas’ (2004) declaration that Judaeo-Christian-centred liberty, conscience, human rights, and democracy, civilisation make intercultural understanding, it is what makes it possible What happens to 18th century Enlightenment concepts of civil society in a postnational public sphere, where Habermas’ concepts and theories, developed in the 1960s and popularized in the 1980s meet a saavy, enlightened, extremely multiethnic highschool political philosophy class in a fractured nation-state (Quebec) within a fractured nation-state (Canada) in a knowledge-risk society?

This is a stub of a discussion which I will develop over the next few months instigated by this article in Le Devoir. Google now offers a service whereby anything on the web can be instantly translated. So this is Google’s English translation of Dubreuil’s original  article in the French-language newspaper Le Devoir. Nothing compares to reading an author in their own languages of preference. While this Google service is probably not a perfect solution for discussions on political philosophy where one word can be the topic of an entire body of work, it is at least a way into this fascinating and timely debate. Maureen Flynn-Burhoe, November 19, 2006. To be continued . . .

Dubreuil, Benoît. 2006. “Le Devoir de Philo – Habermas et la classe de Mme. Lise,” Le Devoir, Quebec, Canada. November 19, 2006. . Accessed 2006/11/19.

Habermas, Jürgen. (2004) Time of Transition.



I am convinced that Derrida’s more inclusive theories on political philosophy as revealed in his writings particularly in the 1990s onwards, are more useful in a philosophy from a cosmopolitical point of view. It is evident that any dialogues on human rights, democracy, hospitality, friendship, civil society need to be inclusive. Habermas’ contributions as public intellectual, political philosopher who brought difficult topics to the public through mass media will continue to be topical, relevant and useful. But truly useful additions to the urgent conversations about social inclusion, social justice, economic efficiency, globalization need to be undertaken with a level of hospitality and friendship that Jacques Derrida (who acknowledged his own status as marano, a French-Jewish-Algerian)  exemplified in his discussions with Arabo-Islamic scholars. There is indeed an urgency for inclusive conversations hospitable to Bhuddism, Arabo-Islamic, Baha’i, First Nations, Inuit, indigenous points of view. 

A partial chronology of a debate on political philosophy 

The following is a draft of a Chronology I am developing as background for Habermas-Derrida debates in political philosophy.  

18th century coffee houses: “Jürgen Habermas wrote extensively on the concept of the public sphere, using accounts of dialogue that took place in coffee houses in 18th century England. It was this public sphere of rational debate on matters of political importance, made possible by the development of the bourgeois culture centered around coffeehouses, intellectual and literary salons, and the print media that helped to make parliamentary democracy possible and which promoted Enlightenment ideals of equality, human rights and justice. The public sphere was guided by a norm of rational argumentation and critical discussion in which the strength of one’s argument was more important than one’s identity.” Wiki

Habermas built the framework out of the speech-act philosophy of Ludwig Wittgenstein, J. L. Austin, and John Searle, the sociological theory of the interactional constitution of mind and self of George Herbert Mead, the theories of moral development of Jean Piaget and Lawrence Kohlberg, and the discourse ethics of his Heidelberg colleague Karl-Otto Apel. Jürgen Habermas considers his own major achievement the development of the concept and theory of communicative reason or communicative rationality, which distinguishes itself from the rationalist tradition by locating rationality in structures of interpersonal linguistic communication rather than in the structure of either the cosmos or the knowing subject. This social theory advances the goals of human emancipation, while maintaining an inclusive universalist moral framework. This framework rests on the argument called universal pragmatics – that all speech acts have an inherent telos (the Greek word for “purpose” or “goal”) — the goal of mutual understanding, and that human beings possess the communicative competence to bring about such understanding.

Xxxx Kant the Enlightenment and of democratic socialism Jürgen Habermas’(1929-) carried forward the traditions of Kant through his emphasis on the potential for transforming the world and arriving at a more humane, just, and egalitarian society through the realization of the human potential for reason, in part through discourse ethics. While Habermas concedes that the Enlightenment is an “unfinished project,” he argues it should be corrected and complemented, not discarded.

19xx Ludwig Wittgenstein developed his speech-act philosophy which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality.

19xx J. L. Austin developed his speech-act philosophy which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality.

19xx John Searle developed his speech-act philosophy which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality.

19xx George Herbert Mead developed his theory of sociological theory of the interactional constitution of mind and self which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality

19xx Jean Piaget developed his theories of moral development which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality

19xx Lawrence Kohlberg developed his theories of moral development which partially informed the development of Jürgen Habermas’(1929-) concepts and theories of communicative reason or communicative rationality.

1929 Jürgen Habermas’(1929-) was born June 18, 1929 in Düsseldorf. wiki

1956 Jürgen Habermas’(1929-) burst onto the German intellectual scene in the 1950s with an influential critique of the philosophy of Martin Heidegger. He had been studying philosophy and sociology under the critical theorists Max Horkheimer and Theodor Adorno at the Institute for Social Research at the Johann Wolfgang Goethe University Frankfurt am Main since 1956, but because of a rift over his dissertation between the two – Horkheimer had made unacceptable demands for revision – as well as his own belief that the Frankfurt School had become paralyzed with political skepticism and disdain for modern culture – he took his Habilitation in political science at the University of Marburg under the Marxist Wolfgang Abendroth. Wiki

1961 Jürgen Habermas’(1929-) became a privatdozent in Marburg, and very unusual in the German academic scene at that time, he was called to an “extraordinary professorship” (professor without chair) of philosophy at the University of Heidelberg (at the instigation of Hans-Georg Gadamer and Karl Löwith) in 1962.

1964, Jürgen Habermas’(1929-) returned to Frankfurt to take over Horkheimer’s chair in philosophy and sociology, strongly supported by Adorno. wiki

1971-1983 Jürgen Habermas’(1929-) was Director of the Max Planck Institute in Starnberg (near Munich). wiki

1981 ??? Jürgen Habermas’(1929-) published his magnum opus, The Theory of Communicative Action. Habermas then returned to his chair at Frankfurt and the directorship of the Institute for Social Research. In his magnum opus Theory of Communicative Action (1984) he criticized the one-sided process of modernization led by forces of economic and administrative rationalization. Habermas traced the growing intervention of formal systems in our everyday lives as parallel to development of the welfare state, corporate capitalism and the culture of mass consumption. These reinforcing trends rationalize widening areas of public life, submitting them to a generalizing logic of efficiency and control. As routinized political parties and interest groups substitute for participatory democracy, society is increasingly administered at a level remote from input of citizens. As a result, boundaries between public and private, the individual and society, the system and the lifeworld are deteriorating. Democratic public life only thrives where institutions enable citizens to debate matters of public importance. He describes an ideal type of “ideal speech situation[1], where actors are equally endowed with the capacities of discourse, recognize each other’s basic social equality and speech is undistorted by ideology or misrecognition. wiki

1980s??? Jürgen Habermas’(1929-) distanced himself from the Frankfurt School. Habermas argued that the Frankfurt School theorists, and others he lumped together as much of postmodernistists, who critiqued Kant, the Enlightenment, the concept of progress and of democratic socialism, were misdirected, excessively pessimism, radical and prone to exaggerations.

1980s Jürgen Habermas’(1929-) became a renowned public intellectual as well as a scholar.

1980s Jürgen Habermas’(1929-) used the popular press to attack historians (i.e., Ernst Nolte, Michael Stürmer and Andreas Hillgruber) who, arguably, had tried to demarcate Nazi rule and the Holocaust from the mainstream of German history, explain away Nazism as a reaction to Bolshevism, and partially rehabilitate the reputation of the Wehrmacht (German Army) during World War II. The so-called Historikerstreit (“Historians’ Quarrel”) was not at all one-sided, because Habermas was himself attacked by scholars like Joachim Fest and Klaus Hildebrand.

1980s Jürgen Habermas’(1929-) and Jacques Derrida engaged in somewhat acrimonious disputes beginning in the 1980s and culminated in a refusal of extended debate and talking past one another. Following Habermas’ publication of “Beyond a Temporalized Philosophy of Origins: Derrida” (in The Philosophical Discourse of Modernity), Derrida, citing Habermas as an example, remarked that, “those who have accused me of reducing philosophy to literature or logic to rhetoric … have visibly and carefully avoided reading me”

1986 Jürgen Habermas’(1929-) received the Gottfried Wilhelm Leibniz Prize of the Deutsche Forschungsgemeinschaft, which is the highest honour awarded in German research.

1988 Jürgen Habermas’(1929-) was elected as a member of Serbian Academy of Sciences and Arts.

1993 Jürgen Habermas’(1929-) retired from Frankfurt and continued to publish extensively. He is also a Permanent Visiting Professor at Northwestern University in Evanston, Illinois.

1997 Jürgen Habermas’(1929-) photo on the cover of William Outhwaite’s (1997) Habermas, – en kritisk introduktion. Bogen gennemgår alle væsentlige titler i forfatterskabet, fra de tidlige bøger om videnskab, politik og offentlig meningsdannelse i det kapitalistiske samfund til de seneste arbejder om retssystemets rolle i den demokratiske stat. photos

2001 Jürgen Habermas’(1929-) visited the People’s Republic of China in April 2001 and received a big welcome. He gave numerous speeches under titles such as “Nation-States under the Pressure of Globalisation.”

2004 Jürgen Habermas’(1929-), wrote in regards to his views on secularism and religion in the European public sphere, in his essay (2004) Time of Transition, “Christianity, and nothing else, is the ultimate foundation of liberty, conscience, human rights, and democracy, the benchmarks of Western civilisation.” He also maintains that “recognising our Judaeo-Christian roots more clearly not only does not impair intercultural understanding, it is what makes it possible.” [2] Jürgen Habermas had his photo taken with with Cardinal Joseph Ratzinger, now Pope Benedict XVI.

2005 Jürgen Habermas’(1929-) traveled to San Diego and on March 5, 2005, as part of the University of San Diego‘s Kyoto Symposium, gave a speech entitled The Public Role of Religion in Secular Context, regarding the evolution of separation of Church and State from neutrality to intense secularism. He received the 2005 Holberg International Memorial Prize (about € 520 000).

XXXX Jürgen Habermas’(1929-) More recently, Habermas has been outspoken in his opposition to the American invasion of Iraq.

2006 wiki photo taken

2006 “The reflexion of Habermas joined the remarks of Jacques Godbout, who worried recently (Topicality, September 1, 2006) about the multiplication of the parabolic aerials allowing the immigrants to remain connected permanently on the television of their country of origin and never to be integrated into Québécois public space. Some, like the playwright Olivier Khemed (the Duty, September 12, 2006), saw in this comment a form of arabophobie. However, the question deserves to be put! Can there really be a public space when the citizens adopt profiles radically different in their consumption from cultural goods? The diagnosis drawn up by Godbout is undoubtedly partial, but he recalls us that we do not know anything in Quebec mode consumption cultural goods by the immigrant populations. Are their principal channels of integration to the Québécois democracy TQS, VAT and Radio-Canada or rather CTV, CNN and Al-Jazira? We do not know anything of it since there is not any serious study on this question. (Dubreuil 2006)” (Dubreuil, Benoît (2006), “Le Devoir de Philo – Habermas et la classe de Madame Lise,” Le Devoir, Quebec City, Quebec, Canada. November 19, 2006. , Édition du samedi 18 et du dimanche 19 novembre 2006

xxxx Noted academic John Thompson, a Professor of Sociology at the University of Cambridge, has pointed out that Jürgen Habermas’(1929-) notion of the public sphere is antiquated due to the proliferation of mass-media communications. wiki

Xxxx Noted academic Michael Schudson from the University of California, San Diego critiques the work of Jürgen Habermas’(1929-) arguing more generally that a public sphere as a place of purely rational independent debate never existed. wiki

Xxxx “Quite distinct from this, Geoffrey Bennington, a close associate of Derrida’s, has in a further conciliatory gesture offered an account of deconstruction intended to provide some mutual intelligibility. Derrida was already extremely ill by the time the two had begun their new exchange, and the two were not able to develop this such that they could substantially revisit previous disagreements or find more profound terms of discussion before Derrida’s death. Nevertheless, this late collaboration has encouraged some scholars to revisit the positions, recent and past, of both thinkers, vis-a-vis the other.” wiki

Xxxx “What would say Jürgen Habermas of the Class of Mrs Lise? In her superb documentary, the director Sylvie Groulx follows during one year a class of first year to the school Barthelemy-Vimont, in the district Park-Extension, in Montreal. This school, attended with 95% by children of immigrant origin, is most multiethnic in Quebec. The documentary one testifies to the difficulties to which facefaces Quebec as regards integration of the immigrants and famous with wonder what it is advisable to call our “school apartheid”. By looking at the Class of Mrs Lise, it is difficult not to wonder which Quebec are integrated these children. Do we divide with them a common world? Do we take part in the same public space?” (Dubreuil 2006)” (Dubreuil, Benoît (2006), “Le Devoir de Philo – Habermas et la classe de Madame Lise,” Le Devoir, Quebec City, Quebec, Canada. November 19, 2006., Édition du samedi 18 et du dimanche 19 novembre 2006


Aquarium Gaze

November 4, 2006 | swicki | Technorati Profile | wordpress | Flickr | blogspot | photoblog | digg | gather | thinkfree | Picasaweb | Carleton homepage
This layered Adobe Photoshop image was inspired by a paragraph in Michael Ignatieff’s book entitled Human Rights as Politics and Idolatry. This was the book preferred by the adult students in the Human Rights course I taught at Nunavut Arctic College, Iqaluit, NU in 2002-3. Aquarium Gaze

“Here was a scientist, trained in the traditions of European rational inquiry, turning a meeting between two human beings into an encounter between different species. Progress may be a contested concept, but we make progress to the degree that we act upon the moral intuition that Dr. Pannwitz was wrong: our species is one, and each of the individuals who compose it is entitled to equal moral consideration. Human rights is the language that systematically embodies this intuition, and to the degree that this intuition gains influence over the conduct of individuals and states, we can say that are making moral progress.[…] Human rights was a response to Dr. Pannwitz, to the discovery of the abomination that could occur when the Westphalian state was accorded unlimited sovereignity, when citizens of that state lacked normative grounds to disobey legal but immoral orders. The Universal Declaration of Human Rights represented a return by the European tradition to its natural law heritage, a return intended to restore agency, to give individuals the civic courage to stand up when the state ordered them to do wrong.”(Ignatieff 2001)

My emerging folksonomy:

This linear page entitled Memory Work will be a site of collecting and sharing focused research on the urgently needed on the concept of memory work. This concept was developed by Ricoeur, Derrida, Cixous, Nora. It is urgently need in a postnational, post-WW II, post-apartheid, post-RCAP world where citizens move closer to reconciliation, towards forgiveness or apologies, while revisiting distorted histories with an attitude of mutual respect for Self and the Other-I.

Memory Work: Wikipedia

November 3, 2006

Memory work

From Wikipedia, the free encyclopedia

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Memory work is a process of engaging with the past which has both an ethical and historical dimension (Gabriel 2004). The premise for memory work or travail de memoire is that history is not memory. We try to represent the past in the present through memory, history and the archives. As Ricoeur (1955 [1965], 2000) argued, memory alone is fallible. Historical accounts are always partial and potentially misrepresent since historians do not work with bare, uninterpreted facts. Historians construct and use archives that contain traces of the past. However, historians and librarians determine which traces are preserved and stored. This is an interpretive activity. Historians pose questions to which the archives responds leading them to “facts that can be asserted in singular, discrete propositions that usually include dates, places, proper names, and verbs of action or condition” (Ricoeur 2000:226). Individuals remember events and experiences some of which they share with a collective. Through mutual reconstruction and recounting collective memory is reconstructed. Individuals are born into familial discourse which already provides a backdrop of communal memories against which individual memories are shaped. A group’s communal memory becomes its common knowledge which creates a social bond, a sense of belonging and identity. Professional historians attempt to corroborate, correct, or refute collective memory. Memory work then entails adding an ethical component which acknowledges the responsibility towards revisiting distorted histories thereby decreasing the risk of social exclusion and increasing the possibility of social cohesion of at-risk groups.

The concept of memory-work as distinguished from history-as-memory finds a textbook case in the Vichy Syndrome as described by Russo (1991). His title uses medical lexicon to refer to history-memory as dependent on working consciously with unconscious memories to revise accounts of history. This calls for an expanded archive that includes the “oral and popular tradition” (Gabriel 2004:11) as well as the written traditions normally associated with the archives.

Nora (2002) traced the surge in memory work at the level of the nation-state to the revisiting of distorted histories of the anti-Semitic Vichy regime (1940-1944) following the death of de Gaulle in 1970. Structural changes resulted from the end of the peasantry and the dramatic economic slump as oil prices worldwide rose in 1974. Added to this was the intellectual collapse of Marxism precipitated in part by Alexander Solzhenitsyn’s Gulag Archipelago which forced the French to rethink attitudes towards the past.

Gabriel (2004) provided a model for reading the complexities of memory and forgetting by situating unheimlich within the heimlich, in a Freudian ‘one within the other structure’. As point of departure Gabriel examined Edgar Reitz’s eleven-part West German television series entitled Heimat. Reitz’ work was in response to a larger movement in Germany national memory work provoked in part by an American television series entitled the Holocaust followed viewed by millions. As European art in general and German art in particular resurged in the 1960s, artists like Gunther Grass and Edgar Reitz captured international attention as they grappled with issues of identity in a divided, post-Holocaust Germany. Gabriel developed the concept of an impulse towards national memory work in Germany that stemmed from a haunted subject yearning for a lost, far away, nostalgic place, a utopic homeland. “How do we confront that which we have excluded in order to be, whether it is the return of the repressed or the return of the strangers?” (Kristeva 1982). In other words, that which we fear as ‘other’ is within ourselves through our shared humanity. Repressed memories haunt all of us.

The concept of memory work is part of a sociological imagination from a post-national point of view. Expanding on Norbert Loeffler: The idea of one national history is only acceptable as a question, not as an answer.

Memory work is related to identity work often associated with displaced persons. Some of the most provocative research on memory work (Derrida, Cixous, Kristeva) has been authored by French ex-patriots who returned to France following the Algerian war of independence.
Oceanflynn 06:39, 1 November 2006 (UTC)

Cixous, Hélene. 1997. Rootprints: Memory and Life Writing: Routledge

Derrida, Jacques. 1996. Archive Fever. Translated by E. Prenowitz. Chicago: University of Chicago Press

Derrida, Jacques. (1986) Memoires for Paul de Man, Columbia University Press.

Gabriel, Barbara. 2004. “The Unbearable Strangeness of Being; Edgar Reitz’s Heimat and the Ethics of the Unheimlich” in Postmodernism and the Ethical Subject, edited by B. Gabriel and S. Ilcan. Montreal & Kingston: McGill-Queen’s University Press.

Kristeva, Julia. 1982. Powers of Horror. New York: University Press.

Kristeva, Julie (1993) Nations without Nationalism, trans. L. S. Roudiez (Yale University Press, 1993)

Nora, Pierre. 2002. “The Reasons for the Current Upsurge in Memory.” Tr@nsit-Virtuelles Forum.22 Retrieved Access 2002.

Ricoeur, Paul. 1955 [1965]. History and Truth. Translated by C. A. Kelbley. Evanston: Northwestern University press.

Ricoeur, Paul. 2000. La Mémoire, l’Historie, l’Oubli: l’ordre philosophique: Éditions du Seuil.

Russo, Henry. 1991. The Vichy Syndrome: History and Memory in France since 1944. Translated by A. Goldhammer. Cambridge/London: Harvard University Press.

I write using EndNote so this was the original entry I had added for Barbara Gabriel whose article opened so many doors for me:

In her brilliant article entitled “The Unbearable Strangeness of Being; Edgar Reitz’s Heimat and the Ethics of the Unheimlich” Barbara Gabriel provides a model for reading the complexities of memory and forgetting. As point of departure Gabriel examined Edgar Reitz’s eleven-part West German television series entitled Heimat. Reitz’ work was in response to a larger movement in Germany national memory-work provoked in part by an American television series entitled the Holocaust followed viewed by millions.

In the section entitled “Tropes of Purity and Danger”Barbara Gabriel (2004:165, 197) illustrated how a model of homogeneity depends on a constituent outside. In this essay Gabriel revealed how the concept of heimat resists interpretation. Freud situated the unheimlich within the heimlich, one within the other structure. Freud argued that the heimlich and unheimlich are doubles, not antimonies or opposites which slip and slide inside one another through different shades of meanings explored through Freudian recurrence and return, the haunted house, the double, death and the death drive, enucleation as castration, the prostitute and the primordial uncanny as maternal womb. which a closed meaning so that the haunted subject can continue to yearn for the lost, far away, nostalgic place keep the potential of a utopic homeland footnotes the way in which Kristeva (1982) introduced a diachronic register by mapping theory onto historical subjects. Kristeva created a synthesis between the work of Bataille and Mary Douglas. Douglas’s symbolic anthropological approach resisted the diachronic. Models of homogeneity depend on a constituent outside.

“Recent cultural theory around abjection moves deconstruction as well as psychoanalytic readings around the relationship between insides and outsides onto the category of social subjects (see Butler [1990, 1993]). Kristeva’s (1982) own analyses bring together the work of Mary Douglas and Bataille; what is new here, arguably, is the mapping of the theory onto the domain of historical subjects, shifting the synchronic work of anthropology into a diachronic register in ways ignored by Douglas’s pioneering work. I am indebted to Matti Bunzi for the insight that symbolic anthropology was long resistant to historical frameworks.”
“How do we confront that which we have excluded in order to be, whether it is the return of the repressed or the return of the stangers?” Cited in Gabriel, Barbara 2004 | swicki | Technorati Profile | wordpress | Flickr | blogspot | photoblog | digg | gather | thinkfree | Picasaweb | Carleton homepage

Folksonomy II

October 29, 2006

Folksonomy II Using Adobe Photoshop I layered Friedrich’s (1818) Voyageur au-dessus de la mer de nuages (1818), a Google Earth generated image of Garibaldi Mountain region, British Columbia ( – elev 6026′ eye alt 13964) and my tag cloud as it emerges from the fog of my thinking. Tags are user-generated so the author chooses how to categorize each .url. Eventually a pattern emerges from this exercise in taxonomy from the ground up. As I visit other peoples’ blogs and webliographies, I learn better ways to categorize certain theories and/or theorists. Gradually I changes these tags, folksonomies or ethnoclassifications so that I can better connect with others making similar journeys. | swicki | wordpress | Flickr | blogspot | photoblog | digg | gather | thinkfree | |Picasaweb | Carleton homepage