War, liberalism, and modernity: the biopolitical provocations of 'Empire'
In: Cambridge review of international affairs, Band 17, Heft 1, S. 63-79
ISSN: 1474-449X
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In: Cambridge review of international affairs, Band 17, Heft 1, S. 63-79
ISSN: 1474-449X
In: Contemporary political theory: CPT, Band 3, Heft 1, S. 120-121
ISSN: 1476-9336
In: Contemporary political theory: CPT, Band 3, Heft 2, S. 234-235
ISSN: 1470-8914
In: Cambridge review of international affairs, Band 17, Heft 1, S. 63-80
ISSN: 0955-7571
In: Contemporary political theory: CPT, Band 3, Heft 1, S. 120-121
ISSN: 1470-8914
In: Millennium: journal of international studies, Band 32, Heft 1, S. 57-85
ISSN: 1477-9021
This article contributes to an emerging body of post-structuralist international relations scholarship that focuses upon the core problematic of international relations theory: war. While existing post-structuralist treatments of war have generally derived their inspiration from the work of Foucault and Virilio, this article focuses specifically upon the ideas of Gilles Deleuze. In particular, it deals with Deleuze's arguments upon the nature of the relation between war and the state, detailing how he uses this debate to take issue with Foucault's concept of power. As I argue, the role of the concept of war within Deleuze's philosophy is comparable with that of the concept of desire. Further, I demonstrate how Deleuze's thesis on the relationship between war and the state is influenced by Nietzsche's discourse on war, and how it serves to undermine arguments that equate Nietzsche's concept of war with that of fascism.
In: Millennium: journal of international studies, Band 32, Heft 1, S. 57-85
ISSN: 0305-8298
World Affairs Online
In: Alternatives: global, local, political, Band 28, Heft 1, S. 1-28
ISSN: 0304-3754
World Affairs Online
In: Alternatives: global, local, political, Band 28, Heft 1, S. 1-28
ISSN: 2163-3150
In: Millennium: journal of international studies, Band 28, Heft 3, S. 778-780
ISSN: 1477-9021
In: Classical Theory in International Relations, S. 277-295
Representations of indigenous peoples, while never static, have always served the interests of settler-colonialism. Historically, the dominant framing marginalised indigenous practices as legacies of the distant past. Today indigenous approaches are demanded in order for settler-colonialism itself to have a future. Becoming indigenous, we are told, is a necessity if humanity is to survive and cope with the catastrophic changes wrought by modernist excess in the Anthropocene. Becoming Indigenous provides an agenda-setting critique, analysing how and why indigeneity has been reduced to instrumental imaginaries of perseverance and resilience. Indigenous 'alternatives' are today central to a range of governing discourses, which promise empowerment but are highly disciplinary. Critical theorists often endorse these framings, happy to instrumentalise indigenous peoples as caretakers of the environment or as teaching the moderns about their 'more-than-human' responsibilities. Chandler and Reid argue that these discourses have little to do with indigenous struggles or with challenging settler-colonial power. In fact, instrumentalising indigeneity in these ways merely reinforces neoliberal hegemony, marginalising critical alternatives for both indigenous and non-indigenous peoples alike. --
What does it mean to live dangerously? This is not just a philosophical question or an ethical call to reflect upon our own individual recklessness. It is a deeply political issue, fundamental to the new doctrine of 'resilience' that is becoming a key term of art for governing planetary life in the 21st Century. No longer should we think in terms of evading the possibility of traumatic experiences. Catastrophic events, we are told, are not just inevitable but learning experiences from which we have to grow and prosper, collectively and individually. Vulnerability to threat, injury and loss has.
What does it mean to live dangerously? This is not just a philosophical question or an ethical call to reflect upon our own individual recklessness. It is a deeply political issue, fundamental to the new doctrine of 'resilience' that is becoming a key term of art for governing planetary life in the 21st Century. No longer should we think in terms of evading the possibility of traumatic experiences. Catastrophic events, we are told, are not just inevitable but learning experiences from which we have to grow and prosper, collectively and individually. Vulnerability to threat, injury and loss has