Beyond The Sovereign Self

In Beyond the Sovereign Self Grant H. Kester continues the critique of aesthetic autonomy begun in The Sovereign Self, showing how socially engaged art provides an alternative aesthetic with greater possibilities for critical practice. Instead of grounding art in its distance from the social, Kester shows how socially engaged art, developed in conjunction with forms of social or political resistance, encourages the creative capacity required for collective political transformation. Among others, Kester analyzes the work of conceptual artist Adrian Piper, experimental practices associated with the escrache tradition in Argentina, and indigenous Canadian artists such as Nadia Myre and Michèle Taïna Audette, showing how socially engaged art catalyzes forms of resistance that operate beyond the institutional art world. From the Americas and Europe to Iran and South Africa, Kester presents a historical genealogy of recent engaged art practices rooted in a deep history of cultural production, beginning with nineteenth-century political struggles and continuing into contemporary anticolonial resistance and other social movements.

In The Sovereign Self, Grant H. Kester examines the evolving discourse of aesthetic autonomy from its origins in the Enlightenment through avant-garde projects and movements in the nineteenth and twentieth centuries. Kester traces the idea of aesthetic autonomy—the sense that art should be autonomous from social forces while retaining the ability to reflect back critically on society—through Kant, Schiller, Hegel, Marx, and Adorno. Kester critiques the use of aesthetic autonomy as the basis for understanding the nature of art and the shifting relationship between art and revolutionary praxis. He shows that dominant discourses of aesthetic autonomy reproduce the very forms of bourgeois liberalism that autonomy discourse itself claims to challenge. Analyzing avant-garde art and political movements in Russia, India, Latin America, and elsewhere, Kester retheorizes the aesthetic beyond autonomy. Ultimately, Kester demonstrates that the question of aesthetic autonomy has ramifications that extend beyond art to encompass the nature of political transformation and forms of anticolonial resistance that challenge the Eurocentric concept of “Man,” upon which the aesthetic itself often depends.

Drawing on Hannah Arendt, Judith Butler and Stanley Cavell, this book addresses contemporary theoretical and political debates in a broader comparative perspective and rearticulates the relationship between ethics and politics by highlighting those who are currently excluded from our notions of political community.

What does it mean to be free? We invoke the word frequently, yet the freedom of countless Americans is compromised by social inequalities that systematically undercut what they are able to do and to become. If we are to remedy these failures of freedom, we must move beyond the common assumption, prevalent in political theory and American public life, that individual agency is best conceived as a kind of personal sovereignty, or as self-determination or control over one’s actions. In Freedom Beyond Sovereignty, Sharon R. Krause shows that individual agency is best conceived as a non-sovereign experience because our ability to act and affect the world depends on how other people interpret and respond to what we do. The intersubjective character of agency makes it vulnerable to the effects of social inequality, but it is never in a strict sense socially determined. The agency of the oppressed sometimes surprises us with its vitality. Only by understanding the deep dynamics of agency as simultaneously non-sovereign and robust can we remediate the failed freedom of those on the losing end of persistent inequalities and grasp the scope of our own responsibility for social change. Freedom Beyond Sovereignty brings the experiences of the oppressed to the center of political theory and the study of freedom. It fundamentally reconstructs liberal individualism and enables us to see human action, personal responsibility, and the meaning of liberty in a totally new light.

How should we think about politics in a world where ecological problems - from the deforestation of the Amazon to acid rain - transcend national boundaries? This is the timely and important question addressed by Thom Kuehls in Beyond Sovereign Territory. Contending that the sovereign territorial state is not adequate to contain or describe the boundaries of ecopolitics, the author reorients our thinking about government, nature, and politics. Kuehls argues that changes in technology and the scope of governmental aims have rendered conventional ecological and internationalist aims anachronistic - and ultimately ineffective - in the face of impending environmental collapse. He questions the process by which land is transformed into an object of sovereignty - into "territory" - demonstrating how representations of political space that are premised on territorial sovereignty fail to come to terms with much of what is involved in ecopolitics. Ultimately, Kuehls critiques an orientation that privileges a certain utilitarian relationship between humans and nonhuman nature, one in which the earth is largely interpreted as given to humans. Deeply humanistic and challenging conventional wisdom, Beyond Sovereign Territory will be of interest to readers of environmental politics, geography, international politics, and political theory.

Language and logic are inextricably commingled in our everyday speech. What we say, particularly in the form of statements, tends not only to mirror our world, but mold it into our own image. This book looks at how much of our verbal communication can be considered “valid” from the point of view of the rules of logic. Are we saying what we mean to say? Is what we hear from the media, our peers, our leaders, and those who determine the narrative “story” of our lives meaningful, rational, and logical? Even more important than the answers to these questions is the answer to whether we are the governors and rulers of our own lives. Have we abdicated this sovereign rule to forces that may not have our best interests and wellbeing in mind? Using works of Continental and analytic philosophy ancient and modern, psychology, linguistics, religion, and literature, this book supports the thesis that we have surrendered the only thing we could ever possibly own – ourselves – for unprecedented access to consumer goods, credit, and the hope for medical immortality. Further, the argument is made that the prevailing discourse of global modern culture consists of statements which are invalid because their inner semantic structure is inherently contradictory. The argument is aimed at those who want to learn more about what makes our everyday discourse and thinking rational or irrational. At the same time, it indicts the individual of the modern industrialized state for the crime of the voluntary abdication of his sovereignty and for forcing others who have little control over their lives to do the same. This book is a call for introspection in the hope that the reader will see something of the situation described reflected not only in himself, but in the society he inhabits.

In 2012, the United Nations General Assembly determined that affordable Internet access is a human right, critical to citizen participation in democratic governments. Given the significance of information and communication technologies (ICTs) to social and political life, many U.S. tribes and Native organizations have created their own projects, from streaming radio to building networks to telecommunications advocacy. In Network Sovereignty, Marisa Duarte examines these ICT projects to explore the significance of information flows and information systems to Native sovereignty, and toward self-governance, self-determination, and decolonization. By reframing how tribes and Native organizations harness these technologies as a means to overcome colonial disconnections, Network Sovereignty shifts the discussion of information and communication technologies in Native communities from one of exploitation to one of Indigenous possibility.

Sovereignty marks the boundary between politics and law. Highlighting the legal context of politics and the political context of law, it thus contributes to the internal dynamics of both political and legal systems. This book comprehends the persistence of sovereignty as a political and juridical concept in the post-sovereign social condition. The tension and paradoxical relationship between the semantics and structures of sovereignty and post-sovereignty are addressed by using the conceptual framework of the autopoietic social systems theory. Using a number of contemporary European examples, developments and paradoxes, the author examines topics of immense interest and importance relating to the concept of sovereignty in a globalising world. The study argues that the modern question of sovereignty permanently oscillating between de iure authority and de facto power cannot be discarded by theories of supranational and transnational globalized law and politics. Criticising quasi-theological conceptualizations of political sovereignty and its juridical form, the study reformulates the concept of sovereignty and its persistence as part of the self-referential communication of the systems of positive law and politics. The book will be of considerable interest to academics and researchers in political, legal and social theory and philosophy.