Download e-book for iPad: Education Out of Bounds: Reimagining Cultural Studies for a by Richard Kahn, Tyson E. Lewis
By Richard Kahn, Tyson E. Lewis
<span>In Education Out of Bounds, Lewis and Kahn argue for a brand new severe idea of the monster as an imaginary "other" at the margins of the human and the animal. via a different mixture of serious, posthumanist, and academic theories, the authors interact in a surreal trip into how social routine are renegotiating the bounds of group via expressions of posthuman love. Their cultural stories experiments either expand and problem the serious theories of Michael Hardt and Antonio Negri, Giorgio Agamben, Paulo Freire, and others inquisitive about questions of training and studying past the worldwide cultural common sense of capitalism. half philosophy of mind's eye, half political thought, and half pedagogical critique, this publication is a twenty-first century bestiary--a catalog to navigate the big international within which we live.</span>
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Extra info for Education Out of Bounds: Reimagining Cultural Studies for a Posthuman Age (Education, Politics, and Public Life)
Although Negri argues that Marx was the first to discover the proletariat as a revolutionary monster (Casarino and Negri 2008), a close reading of Marx’s work reveals that “the monster” is a purely derogatory concept implying a distortion of an authentically human species-being. If the proletariat is monstrous, it is not because of its productive capacities or political insurgencies but rather because the proletariat under the division of labor represents a negative state of alienation. Marx (1990) writes, capitalism “converts the worker into a crippled monstrosity by furthering his particular skill as in a forcing-house, through the suppression of a whole world of productive drives and inclinations, just as in the states of La Plata they butcher a whole beast for the sake of his hide or his tallow” (481).
We have chosen to focus on Hardt and Negri because more than anyone else they have most directly carried the mantle of Marx’s savage project into the present historical moment. For Negri (2008), “Monstrous means that all the terms of the labour relation and of society have been caught up in the innovation of the forces of production and therefore present themselves in indeterminate and unqualifiable figurations” (47). With the “real subsumption” (Hardt and Negri 1994, 15) of society under capitalism, the rules of capitalist exploitation have exploded the limits of the factory walls to permeate and define all social relations—causing a series of perpetual emergencies in a variety of sectors of the economy and social life simultaneously.
Thus, aesthetic consciousness alternation is a necessary component of the posthumanist project, one that shifts imaginative vectors from anthropocentric and superstitious to zoömorphic and savage intensities. Here we must emphasize the importance of the imagination in articulating sensation and thought, pre-subjective and post-subjective social forces in order to change the nature of thought. In this sense, Hardt and Negri’s struggle to reclaim the monstrous as an imaginative site of anthropological exodus cannot be forgotten.