The Intellectual and His People: Staging the People Volume 2

The Intellectual and His People: Staging the People Volume 2

Language: English

Pages: 184

ISBN: 1844678601

Format: PDF / Kindle (mobi) / ePub

Following the previous volume of essays by Jacques Rancière from the 1970s, Staging the People: The Proletarian and His Double, this second collection focuses on the ways in which radical philosophers understand the people they profess to speak for. The Intellectual and His People engages in an incisive and original way with current political and cultural issues, including the “discovery” of totalitarianism by the “new philosophers,” the relationship of Sartre and Foucault to popular struggles, nostalgia for the ebbing world of the factory, the slippage of the artistic avant-garde into defending corporate privilege, and the ambiguous sociological critique of Pierre Bourdieu. As ever, Rancière challenges all patterns of thought in which one-time radicalism has become empty convention.

Eighteenth-Century Aesthetics and the Reconstruction of Art

In Praise of Blandness: Proceeding from Chinese Thought and Aesthetics

Edmund Burke's Aesthetic Ideology: Language, Gender and Political Economy in Revolution (Cambridge Studies in Romanticism, Volume 4)

The Century of Taste: The Philosophical Odyssey of Taste in the Eighteenth Century

Contemporary Chinese Aesthetics

The Rules of Art: Genesis and Structure of the Literary Field (Meridian: Crossing Aesthetics)


















on the platform of the great intellectual stars than the ability for reappropriation shown by all those images that were forged in the struggles and dreams opened by May ’68, and that have slowly invaded the whole fabric of the social imaginary which advertising manages, and which politicians are learning to manage, in proportion to these struggles and dreams losing their substance. There are no great thinkers to praise the policies of the established left from the platform. But who was it who

present in contrast to the veneration (affirmed by the PCF’s Argenteuil congress) of the ‘treasure’ of human culture; the spectacle become moment of struggle, the investigation among the masses that makes it possible to return to them the meaning of their struggle, the rediscovered link between popular memory and the struggles of today, the idea of a different politics that was at the same time a different life; and in sum, a new disposition of the elements – struggle, festival, speech, image,

for ‘rights’ the instrument, both symbolic and real, of new and challenging social practices, rather than the repetition of a state or commercial identity. So it is in no way that ‘human rights’ are today a weapon against rebellion; rather, they have been disarmed. On the one hand, by being dispatched, via dissidence, to rights of the individual, and definitively identified with the ‘vigilance of intellectuals in the service of freedom’; and on the other hand, by being dispatched to the instance

with the tasks of ‘social work’ or ‘social service’,22 he could not conceive the constitution of the social as something apart from the exercise of that ‘social art’ that was ‘the art of common life’.23 If he stopped short before a ‘Novum Organum’ of the social sciences, this was not because he was mystified by the indigenous. It was rather because this Novum Organum sprang from an idea of the social that was foreign to that civility which sociology needed to theorize, in order to place it in the

converted into cultural capital, and in which this cultural capital serves the reproduction of economic capital. The ‘rehabilitation’ of the indigenous and practical reason thus only leads to making the intellectual indigenous himself, subject to the interests and denials of his own field. To sum up, everyone is indigenous, it is simply that the sociologist is alone in being aware of this membership. But there are two kinds of indigenous: those who have capital to invest on the symbolic market

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