By Nancy Fraser

ISBN-10: 0415917948

ISBN-13: 9780415917940

Refuting the argument to choose from "the politics of popularity" and the "politics of redistribution," Justice Interruptus integrates the simplest elements of either. ********************************************************* ** What does it suggest to imagine severely approximately politics at a time whilst inequality is expanding world wide, while struggles for the popularity of distinction are eclipsing struggles for social equality, and once we lack any credible imaginative and prescient of a substitute for the current order? thinker Nancy Fraser claims that the hot button is to beat the fake oppositions of "postsocialist" common sense. Refuting the view that we needs to make a choice from "the politics of popularity" and the "politics of redistribution," Fraser argues for an integrative process that encompasses the easiest facets of either.

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For Colletti, Hegel represents an unacceptable romantic-Promethian destruction of reality under the power of consciousness. Reality for Colletti, again in positivistic vein, consists of: all those determinate propositions and statements founded on the principle of non-contradiction, to which thought remains bound as long as it considers itself tied to and constricted by the existence of factual data. Colletti (1979: 69) The extension of this framework to social analysis was to eventually prove devastating for Colletti’s Marxism.

Kant’s model of consciousness is not unlike Hollywood continuity editing, where we move from a long shot to a medium shot while retaining in our minds the wider context which the second shot has eclipsed but which we still use to orientate us spatially and temporally. The model is a mathematical one building up our apprehension of the manifold through addition, not of numerical units but objects and their relations in time and space. If we take these relations as not only the necessary but also the sufficient basis for thinking about consciousness, then we occlude a whole range of relationships that lie outside immediate sense-perception and which are important for thinking about socially arranged relationships whose temporal-spatial dynamics escape sensuous immediacy.

The division between understanding and reason becomes one of the chief sources by which rationality, perversely, becomes separated from reason, appropriated as it were to the understanding, to begin its long march through the bourgeois centuries, combining advanced technology and planning with the most brutal and inhuman of projects. The split between understanding and reason is reproduced as the division between conceptuality and perception within the faculty of the understanding. This division protects conceptuality not only from the experiential life of the individual subject, which will become nothing more than a quantitative calculation under the capitalist Ratio as Kracauer called it (Kracauer 1995), but also from the historical and the social which the empirical registers, if only partially or symptomatically.

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Justice Interruptus: Critical Reflections on the Postsocialist Condition by Nancy Fraser

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