María Zambrano’s theory of subjectivity and modal ontology

ABSTRACT

Zambrano is well-known for her critique of the ideal subject, as well as of philosophy and ‘Western’ reason. Despite this critique, notions like the individual and reason in her works has not been thoroughly analysed. Enquist Källgren argues that Zambrano’s texts contains a comprehensive theory of subjectivity. It is shown that Zambrano’s notion of subjectivity presupposes a structure that positions the human being in a modal relation to her surroundings. The human being can be conceived of as a structure of transcendent and transcendental positions in which the individual is the product of an expressive performativity. Zambrano’s theory of subjectivity can be read as an engagement with the thinking of both Aristotle and Kant, placing subjectivity in the tension between embodiment and transcendental capacities. It is concluded that Zambrano’s theory of subjectivity is in fact a modal ontology describing the condition of possibility of human existence. In addition, it is concluded that this modal ontology has important ethical implications since it presupposes the presence of an ‘other’ towards which expressive performativity is directed.     

Afghanada,or How to be a Good (Canadian) Soldier

The CBC radio show Afghanada, a “grunt’s-eye” view of the Canadian Forces’ deployment in Afghanistan (2006–2011), is one of the few fictionalized engagements with the conduct and consequences of the war. Despite its significance, Afghanada has only received limited critical attention and was usually interpreted as a symptom of the “militarization” of Canadian culture. This article argues that Afghanada is more adequately conceptualized as a cultural site where the most important issues brought up by war were negotiated and new boundaries of legitimacy and acceptability drawn. Afghanada tackles the question of combat versus peacekeeping as the primary task of the Canadian military, cooperation with the United States, and national unity. While the show extends the boundaries of societal acceptability by portraying combat as necessary, it also negotiates new limits within which combat is legitimate and enables multiple interpretations regarding the desirability and costs of the evolution of Canada’s military.     

Migrating heritage? Recreating ancestral and new homeland heritage in the practices of immigrant minorities

ABSTRACT

This paper problematises the engagement with heritage of immigrants and their new-homeland-born children, bringing together heritage and migration studies. It discusses the use of ancestral heritage in group identity maintenance strategies, and sheds light on minorities’ participation in the heritage of the dominant population. The paper investigates how the ancestral heritage of immigrant minorities has adjusted to the circumstances of the new homeland, and how the elements of heritage of the dominant population were fitted within the festivity routines of minority families. Therefore, it attempts to grasp the transformations of heritage occurring as a consequence of adjusting heritage practices to the new settings. To do so, it employs a notion of ‘heritage in becoming’ that refers to the situational and processual character of recreating inherited practices within the circumstances of the present. The paper proves that the boundary between minority and majority culture in the heritage practices of individuals is blurred, discussing the transformations the traditional heritages of nations undergo under the influence of migration. The author attempts to answer the question of whether these new qualities can be accepted as part of a so-called multicultural heritage of nations.     

Declarations of Forgiveness and Remorse in European Politics

This article examines the historical background, proliferation, and later internationalization of public declarations of forgiveness and remorse, first made in Europe a few decades after the end World War II. The author suggests that these declarations should be understood as a political practice, and bases her claim on three premises: (1) after 1945, politicians began apologizing not only for their own crimes but mainly for those perpetrated by the communities they represented; (2) these declarations implied a tacit acceptance of responsibility of both the group that declares its remorse and of the group that accepts and possibly forgives the former for its past crimes; (3) apart from representing a shared collective moral responsibility, declarations of forgiveness and remorse imply the continuity of a nation (or of other kinds of human collectivities). These three premises apply if declarations of forgiveness and remorse are not banal and conventional, but function as a political ritual. The author discusses the main controversies relating to these declarations, such as the problem of collective responsibility or the neglect of the victims of past crimes, and concludes that, despite their flaws, authentic declarations of forgiveness and remorse have important moral and political consequences.