FEUILLETON: Herman Melville - das ignorierte Genie
In: Forum Kommune: Politik, Ökonomie, Kultur, Band 26, Heft 1, S. 98
ISSN: 0723-7669
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In: Forum Kommune: Politik, Ökonomie, Kultur, Band 26, Heft 1, S. 98
ISSN: 0723-7669
In: Political companions to great American authors
In: New politics: a journal of socialist thought, Band 11, Heft 1, S. 149-152
ISSN: 0028-6494
In: Netherlands international law review: NILR ; international law - conflict of laws, Band 37, Heft 3, S. 397
ISSN: 1741-6191
In: The American journal of sociology, Band 31, Heft 3, S. 409-409
ISSN: 1537-5390
In: Comparative American studies: an international journal, Band 9, Heft 2, S. 91-105
ISSN: 1741-2676
In: New politics: a journal of socialist thought, Band 11, Heft 1, S. 149-152
ISSN: 0028-6494
In: Wissenschaftliche Schriften
Giorgio Agamben proffers Bartleby's phrase "I prefer not to" as a model for paralyzing apparatuses of power rather than slave mutiny leader Babo's phrase "follow your leader." This article compares the strategies embodied in these characters from Herman Melville's work of non-cooperation with versus violent resistance to violence. it argues that because the slave-figure is the shadow image of the free human in liberal democratic thought, violence is an illusory basis for emancipation. Such violence would not only be a mimicry of the oppressor by the oppressed but also relies on political theodicy in justifying violence as a necessary evil.
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In: Telos: critical theory of the contemporary, Band 2019, Heft 187, S. 51-68
ISSN: 1940-459X
In: Law, culture & the humanities, Band 18, Heft 1, S. 4-19
ISSN: 1743-9752
Giorgio Agamben proffers Bartleby's phrase "I prefer not to" as a model for paralyzing apparatuses of power rather than slave mutiny leader Babo's phrase "follow your leader." This article compares the strategies embodied in these characters from Herman Melville's work of non-cooperation with versus violent resistance to violence. it argues that because the slave-figure is the shadow image of the free human in liberal democratic thought, violence is an illusory basis for emancipation. Such violence would not only be a mimicry of the oppressor by the oppressed but also relies on political theodicy in justifying violence as a necessary evil.
In: Socialism and democracy: the bulletin of the Research Group on Socialism and Democracy, Band 21, Heft 1, S. 55-74
ISSN: 1745-2635
In: La Revue du MAUSS, Band n o 27, Heft 1, S. 460-480
ISSN: 1776-3053
In: Signs: journal of women in culture and society, Band 34, Heft 1, S. 75-99
ISSN: 1545-6943