Force Fields: Between Intellectual History and Cultural by Martin Jay

By Martin Jay

Strength Fields collects the new essays of Martin Jay, an highbrow historian and cultural critic the world over recognized for his large paintings at the background of Western Marxism and the highbrow migration from Germany to America.


Introduction 1
1 Urban Flights: The Institute of Social study among Frankfurt and New York 10
2 The Debate over Performative Contradiction: Habermas as opposed to the Poststructuralists 25
3 The Morals of family tree: Or Is There a Poststructuralist Ethics? 38
4 The Reassertion of Sovereignty in a Time of problem: Carl Schmitt and Georges Bataille 49
5 Women in darkish occasions: Agnes Heller and Hannah Arendt 61
6 "The Aesthetic Ideology" as ideology: Or What Does it suggest to Aestheticize Politics? 71
7 The Apocalyptic mind's eye and the shortcoming to Mourn 84
8 The upward thrust of Hermeneutics and the hindrance of Ocularcentrism 99
9 Scopic Regimes of Modernity 114
10 Ideology and Ocularcentrism: Is There something at the back of the Mirror's Tain? 134
11 Modernism and the Retreat from Form 147
12 The Textual method of highbrow History 158
13 Name-Dropping or shedding Names? Modes of Legitimation within the Humanities

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Extra resources for Force Fields: Between Intellectual History and Cultural Critique

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When the Institute fled to New York, this dream must have seemed even more remote from reality. Not only were they foreigners precariously situated in an alien environment, that environment itself was even further removed from the ethical community ideal than Frankfurt had been. " American cities like New York had long since ceased to support a vibrant metropolitan culture, and anything approaching a common intellectual life had been replaced by one-sided professional elites incapable of talking to each other about larger problems outside of their fields of knowledge.

V Gasehe develops Derrida's richly articulated analysis of the aporetic workings of language on all its levels. In The Tain of the Mirror, he argues that deconstruction "starts with a systematic elucidation of contradictions, paradoxes, inconsistencies, and aporias constitutive of conceptuality, argumentation, and the discursiveness of philosophy. Yet these discrepancies are not logical contradictions, the only discrepancies for which the philosophical discourse can account. "24 If they are not to be understood as logical contradictions, then what are they?

43 Drawing explidtly on de Man's theory of reading, Miller claims that ethical judgments are a necessary dimension of all language: its allegorical, supplementary resistance of closure and determinate meaning. Thus reading is not something we can decide to do or not to do, for language always compels us to be undecided, to defer final interpretations. "Far from being 'indeterminate' or 'nihilistic,' however, or a matter of wanton free play or arbitrary choice, " Miller reassures us, " each reading is, strictly speaking, ethical , in the sense that it has to take place, by an implacable necessity, as the response to a categorical demand, and in the sense that the reader must take responsibility for it and for its consequences in the personal, social, and political worlds.

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