By Michael Payne, Jessica Rae Barbera
Now completely up to date and revised, this new version of the hugely acclaimed dictionary offers an authoritative and available consultant to trendy rules within the large interdisciplinary fields of cultural and significant idea up-to-date to add over forty new entries together with items on Alain Badiou, Ecocriticism, Comparative Racialization , traditional Language Philosophy and feedback, and image NarrativeIncludes reflective, broad-ranging articles from best theorists together with Julia Kristeva, Stanley Cavell, and Simon CritchleyFeatures a completely up to date bibliographyWide-ranging content material makes this a useful dictionary for college students of a various variety of disciplines
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Extra resources for A Dictionary of Cultural and Critical Theory, Second Edition
Contrary to the “empiricist conception of knowledge,” Althusser conceived the cognitive process – the production of concepts by means of concepts – as wholly intra-theoretical. ” They were not, however, independent, for they were governed by a “structural causality” whereby economic “determination in the last instance” operated through the permutation of “dominance” between the various structures in different social formations (in feudal societies, for example, the political is dominant; in capitalist, the economic).
And Beardsley, Monroe C. ” Following Vincent Descombes (1980) who defines “contemporary French philosophy” as “coincident with the sum of the discourses elaborated in France and considered by the public of today as philosophical,” African philosophy may be said to consist of all intellectual and discursive productions elaborated in Africa and considered “philosophical” by today’s public. But this imitative definition fails to capture the historical, political, and cultural contradictions and complexities which animate the historical dynamics of “African philosophy” as an academic and professional tradition.
Yet there is no disputing the fact that the single most important impetus that drives the contemporary field of African philosophy as a disciplinary and professional–academic enterprise goes beyond the technical desire to ascertain its Egyptian, Arab, or Abyssinian origins; rather, this motive must be traced to an experience of crisis. The brutal encounter of the African world with European modernity constitutes a crisis of indescribable proportions whose tragic reality and history is incarnated and marked in the institutions of slavery, colonialism, and the ideologies of European cultural and racial superiority.