Luce deLire - Academia.edu (original) (raw)
Papers by Luce deLire
Philosophy Today, 2023
In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understo... more In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understood), that his political theory remains unconvincing nevertheless, and that we should understand justice as failure in order to unlearn our adherence to dysfunctional ideals. I demonstrate that Rawlsian ideals are not removed from actuality, as both ideal theorists and their critics seem to think. Instead, they are already actualized as something to aspire to in a given culture. They are actual ideals. Non-ideal theorists, such as Charles Mills, who claim that instead of starting from ideals we should start from actual conditions thus miss the target. I then present an argument against theories of actual ideals: the original position requires optimal epistemological conditions in order to source actual ideals from public discourse. I offer Aamer Rahman’s “Reverse Racism” joke as a test for whether these conditions apply. I argue that in our world, they do not. Finally, I suggest justice as failure as a critical practice that may help us to unlearn our inherited dysfunctional actual ideals.
Philosophy Today
In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understo... more In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understood), that his political theory remains unconvincing nevertheless, and that we should understand justice as failure in order to unlearn our adherence to dysfunctional ideals. I demonstrate that Rawlsian ideals are not removed from actuality, as both ideal theorists and their critics seem to think. Instead, they are already actualized as something to aspire to in a given culture. They are actual ideals. Non-ideal theorists, such as Charles Mills, who claim that instead of starting from ideals we should start from actual conditions thus miss the target. I then present an argument against theories of actual ideals: the original position requires optimal epistemological conditions in order to source actual ideals from public discourse. I offer Aamer Rahman’s “Reverse Racism” joke as a test for whether these conditions apply. I argue that in our world, they do not. Finally, I suggest justice a...
Thresholds, 2019
PART I Author note: In this text, I will use three kinds of quotation marks: I) Single quotation ... more PART I Author note: In this text, I will use three kinds of quotation marks: I) Single quotation marks for technical usage of terms such as the term ‘term,’ including references to improper usage of terms that are to be handled with care, such as ‘nature’ (which is a heavily charged and often improperly defined term). II) Double quotation marks for “things that other people have said.” III) French-style quotation marks for «things that an imaginary philosopher might or might not say—who might or might not be my persona in this text.»
Queere und feministische Interventionen stellen Traditionen, Konventionen und Normen infrage. Um ... more Queere und feministische Interventionen stellen Traditionen, Konventionen und Normen infrage. Um ihre politischen und künstlerischen Ziele zu erreichen, überschreiten sie systematisch Grenzen. Nicht selten werden diese strategischen Grenzüberschreitungen als skandalös wahrgenommen und rezipiert. Gleichzeitig ist der skandalöse Akt eine Möglichkeit, Ansprüche geltend zu machen, Rechte einzufordern und sich gesellschaftliche Räume anzueignen. Die Abendveranstaltung der diesjährigen Jahrestagung der Friedrich Schlegel Graduiertenschule für literaturwissenschaftliche Studien beschäftigt sich mit dem queeren und feministischen Potenzial von Skandalen. Die Wissenschaftlerin und Künstlerin Reyhan Şahin aka Lady Bitch Ray, die Philosophin und FSGS-Alumna Jule Govrin und die Geschlechterforscherin und Polittunte Patsy l'Amour laLove diskutieren darüber, wie Skandale genutzt werden können, um feministische und queere Forderungen zu thematisieren. Was sagt die Skandalisierung von künstleri...
Philosophy Today , 2023
In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understo... more In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understood), that his political theory remains unconvincing nevertheless, and that we should understand justice as failure in order to unlearn our adherence to dysfunctional ideals. I demonstrate that Rawlsian ideals are not removed from actuality, as both ideal theorists and their critics seems to think. Instead, they are already actualized as something to aspire to in a given culture. They are actual ideals. Non-ideal theorists, such as Charles Mills, who claim that instead of starting from ideals we should start from actual conditions thus miss the target. I then present an argument against theories of actual ideals: the original position requires optimal epistemological conditions in order to source actual ideals from public discourse. I offer Aamer Rahman's "Reverse Racism" joke as a test for whether these conditions apply. I argue that in our world, they do not. Finally, I suggest justice as failure as a critical practice that may help us to unlearn our inherited dysfunctional actual ideals.
Thresholds (2019) (47): 17–27., 2019
In this text, I will try to convince you of the vanity of critique. The argument is simple: there... more In this text, I will try to convince you of the vanity of critique. The argument is simple: there is no world without war, and neoliberal capitalism is a weaponized economy. This is a version of the larger argument that claims resistance is futile. You will be commodified. The first section will theorize ‘technology’ as consisting in the integration of a series of ‘tests,’ which is nothing but ‘nature in disguise.’ The second section provides a theory of ‘weaponization’ as the purposeful utilization of ‘failure’ qua ‘destruction.’ It will be shown how ‘weaponization’ is living within technology. Consequentially, there is no technology without arms. We will argue for the metaphysical inevitability of war. The third and last section will show how, along these lines, neoliberal capitalism, understood on a global scale, is a weapon in the sense defined. Consequentially, we are at war—globally and tacitly. And as it stands, no force can stop it. It will be much more convenient to acquies...
Blackwell Companion on Spinoza, 2021
Given the abundance and prominence of infinities in Spinoza’s edifice, the limited amount of lite... more Given the abundance and prominence of infinities in Spinoza’s edifice, the limited amount of literature on the topic might surprise. But in fact,
commentators have restricted themselves mostly to scattered remarks and partial analyses. In this chapter, I will review the most prominent existing views on infinity. By disproving them, I will argue that
(absolute) infinity must be understood as a simple, fully determined quantity, with a complicated relation to perfection (a term that I will elaborate on later), embodying total creative ontological priority. I will close with some pressing question.
Thresholds (2019) (47): 17–27., 2019
In this text, I will try to convince you of the vanity of critique. The argument is simple: there... more In this text, I will try to convince you of the vanity of critique. The
argument is simple: there is no world without war, and neoliberal capitalism is a weaponized economy. This is a version of the larger
argument that claims resistance is futile. You will be commodified. The first section will theorize ‘technology’ as consisting in the integration of a
series of ‘tests,’ which is nothing but ‘nature in disguise.’ The second section provides a theory of ‘weaponization’ as the purposeful utilization
of ‘failure’ qua ‘destruction.’ It will be shown how ‘weaponization’ is living within technology. Consequentially, there is no technology without arms. We will argue for the metaphysical inevitability of war. The third and last section will show how, along these lines, neoliberal capitalism, understood on a global scale, is a weapon in the sense defined. Consequentially, we are at war—globally and tacitly. And as
it stands, no force can stop it. It will be much more convenient to acquiesce to defeat than to waste time and energy in critique and
resistance. Welcome to the future of compliance.
“Luce deLire shows us the futile struggle on everyside of #metoo. The liberal defenders, the cons... more “Luce deLire shows us the futile struggle on everyside of #metoo. The liberal defenders, the conservative and feminist backlash, and even the supposedly trans-revolutionary. The problem? There is no sexual freedom when the commodity rules all... “ (Jamieson Webster)
Apparently, 'normativity' is mostly taken to be related to some kind of 'recommending force' that... more Apparently, 'normativity' is mostly taken to be related to some kind of 'recommending force' that might be expressed by some statement including the operator 'ought.' In order for some 'ought' statement to
make sense in the first place, the agent addressed must be able to do otherwise. If I say: ''You ought to do the dishes!'' this statement makes sense only if you do in principle have the possibility to not do the
dishes. Per contrast, it would be hard to imagine that we said to a tree: ''You ought to grow in the other direction.'' Can Hegel's 'normativity' be understood in this sense? I think this is rather unclear.
In this paper I am trying to argue for the thesis that Hegel's philosophical project can mostly not be understood in this way. 'Normativity' in Hegel has a flavor of necessity to it and the proper opposite of
'right' should not be 'wrong' but 'vain,' 'futile' or 'transient.'
This text is going to investigate how what came to be known as 'deconstruction'2 is intricately l... more This text is going to investigate how what came to be known as 'deconstruction'2 is intricately linked to a certain kind of 'translation' on the one hand and how this plays out in practices of translation on the
other hand. For this purpose, I am going to outline some historical and systematic entanglements of 'deconstruction' with something that might be called 'translation' at first sight in the first chapter. In the following chapter, I am going to discuss some examples of 'deconstructive translation' in the texts of Derrida and Ronell. Finally, I am glimpsing at the conceptual foundations of 'un/translatability' with special emphasis on how it dislocates any notion of 'translation' over against any notion of
'hermeneutics' whatsoever. In the course of this little adventure, I will argue that
I) Deconstruction can be read as a kind of 'translation.'
II) The kind of 'translation' deconstruction favors and employs can be called 're-performance' or
'manifestation' (with minimal differences between the two).
III) Another kind of 'translation' enabled by 'deconstruction' is a re-appropriative usage of 'source
material.'
IV) Another kind of 'translation' uncovered by 'deconstruction' is a quasi-hermeneutic discourse on the specific appearance of a given term in a given delineated area of time/space/whatever else.
V) As for the foundations of 'translation' we remain torn between two necessities: The auto-aggressive evanescence of 'translatability' vis a vis the necessary possibility of 'untranslatability.' Consequently,
translators remains ghost busters.
Abstract. Video on demand.
Über Denkfehler im Diskurs um Griechenland 2015.
Über Walter Benjamin und die Proteste in Baltimore 2015.
Über Hamanns "demütige Vernunft" in Kontrast zu Kants "reiner Vernunft".
Zur Theatralität der Macht in Büchners Woyzeck
Über permeable Körper in der Theaterreform des 18ten Jahrhunderts in Bezug auf Geschlecht in Moza... more Über permeable Körper in der Theaterreform des 18ten Jahrhunderts in Bezug auf Geschlecht in Mozarts Zauberflöte.
Philosophy Today, 2023
In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understo... more In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understood), that his political theory remains unconvincing nevertheless, and that we should understand justice as failure in order to unlearn our adherence to dysfunctional ideals. I demonstrate that Rawlsian ideals are not removed from actuality, as both ideal theorists and their critics seem to think. Instead, they are already actualized as something to aspire to in a given culture. They are actual ideals. Non-ideal theorists, such as Charles Mills, who claim that instead of starting from ideals we should start from actual conditions thus miss the target. I then present an argument against theories of actual ideals: the original position requires optimal epistemological conditions in order to source actual ideals from public discourse. I offer Aamer Rahman’s “Reverse Racism” joke as a test for whether these conditions apply. I argue that in our world, they do not. Finally, I suggest justice as failure as a critical practice that may help us to unlearn our inherited dysfunctional actual ideals.
Philosophy Today
In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understo... more In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understood), that his political theory remains unconvincing nevertheless, and that we should understand justice as failure in order to unlearn our adherence to dysfunctional ideals. I demonstrate that Rawlsian ideals are not removed from actuality, as both ideal theorists and their critics seem to think. Instead, they are already actualized as something to aspire to in a given culture. They are actual ideals. Non-ideal theorists, such as Charles Mills, who claim that instead of starting from ideals we should start from actual conditions thus miss the target. I then present an argument against theories of actual ideals: the original position requires optimal epistemological conditions in order to source actual ideals from public discourse. I offer Aamer Rahman’s “Reverse Racism” joke as a test for whether these conditions apply. I argue that in our world, they do not. Finally, I suggest justice a...
Thresholds, 2019
PART I Author note: In this text, I will use three kinds of quotation marks: I) Single quotation ... more PART I Author note: In this text, I will use three kinds of quotation marks: I) Single quotation marks for technical usage of terms such as the term ‘term,’ including references to improper usage of terms that are to be handled with care, such as ‘nature’ (which is a heavily charged and often improperly defined term). II) Double quotation marks for “things that other people have said.” III) French-style quotation marks for «things that an imaginary philosopher might or might not say—who might or might not be my persona in this text.»
Queere und feministische Interventionen stellen Traditionen, Konventionen und Normen infrage. Um ... more Queere und feministische Interventionen stellen Traditionen, Konventionen und Normen infrage. Um ihre politischen und künstlerischen Ziele zu erreichen, überschreiten sie systematisch Grenzen. Nicht selten werden diese strategischen Grenzüberschreitungen als skandalös wahrgenommen und rezipiert. Gleichzeitig ist der skandalöse Akt eine Möglichkeit, Ansprüche geltend zu machen, Rechte einzufordern und sich gesellschaftliche Räume anzueignen. Die Abendveranstaltung der diesjährigen Jahrestagung der Friedrich Schlegel Graduiertenschule für literaturwissenschaftliche Studien beschäftigt sich mit dem queeren und feministischen Potenzial von Skandalen. Die Wissenschaftlerin und Künstlerin Reyhan Şahin aka Lady Bitch Ray, die Philosophin und FSGS-Alumna Jule Govrin und die Geschlechterforscherin und Polittunte Patsy l'Amour laLove diskutieren darüber, wie Skandale genutzt werden können, um feministische und queere Forderungen zu thematisieren. Was sagt die Skandalisierung von künstleri...
Philosophy Today , 2023
In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understo... more In this article, I argue that Rawls is not actually an ideal theorist (as it is commonly understood), that his political theory remains unconvincing nevertheless, and that we should understand justice as failure in order to unlearn our adherence to dysfunctional ideals. I demonstrate that Rawlsian ideals are not removed from actuality, as both ideal theorists and their critics seems to think. Instead, they are already actualized as something to aspire to in a given culture. They are actual ideals. Non-ideal theorists, such as Charles Mills, who claim that instead of starting from ideals we should start from actual conditions thus miss the target. I then present an argument against theories of actual ideals: the original position requires optimal epistemological conditions in order to source actual ideals from public discourse. I offer Aamer Rahman's "Reverse Racism" joke as a test for whether these conditions apply. I argue that in our world, they do not. Finally, I suggest justice as failure as a critical practice that may help us to unlearn our inherited dysfunctional actual ideals.
Thresholds (2019) (47): 17–27., 2019
In this text, I will try to convince you of the vanity of critique. The argument is simple: there... more In this text, I will try to convince you of the vanity of critique. The argument is simple: there is no world without war, and neoliberal capitalism is a weaponized economy. This is a version of the larger argument that claims resistance is futile. You will be commodified. The first section will theorize ‘technology’ as consisting in the integration of a series of ‘tests,’ which is nothing but ‘nature in disguise.’ The second section provides a theory of ‘weaponization’ as the purposeful utilization of ‘failure’ qua ‘destruction.’ It will be shown how ‘weaponization’ is living within technology. Consequentially, there is no technology without arms. We will argue for the metaphysical inevitability of war. The third and last section will show how, along these lines, neoliberal capitalism, understood on a global scale, is a weapon in the sense defined. Consequentially, we are at war—globally and tacitly. And as it stands, no force can stop it. It will be much more convenient to acquies...
Blackwell Companion on Spinoza, 2021
Given the abundance and prominence of infinities in Spinoza’s edifice, the limited amount of lite... more Given the abundance and prominence of infinities in Spinoza’s edifice, the limited amount of literature on the topic might surprise. But in fact,
commentators have restricted themselves mostly to scattered remarks and partial analyses. In this chapter, I will review the most prominent existing views on infinity. By disproving them, I will argue that
(absolute) infinity must be understood as a simple, fully determined quantity, with a complicated relation to perfection (a term that I will elaborate on later), embodying total creative ontological priority. I will close with some pressing question.
Thresholds (2019) (47): 17–27., 2019
In this text, I will try to convince you of the vanity of critique. The argument is simple: there... more In this text, I will try to convince you of the vanity of critique. The
argument is simple: there is no world without war, and neoliberal capitalism is a weaponized economy. This is a version of the larger
argument that claims resistance is futile. You will be commodified. The first section will theorize ‘technology’ as consisting in the integration of a
series of ‘tests,’ which is nothing but ‘nature in disguise.’ The second section provides a theory of ‘weaponization’ as the purposeful utilization
of ‘failure’ qua ‘destruction.’ It will be shown how ‘weaponization’ is living within technology. Consequentially, there is no technology without arms. We will argue for the metaphysical inevitability of war. The third and last section will show how, along these lines, neoliberal capitalism, understood on a global scale, is a weapon in the sense defined. Consequentially, we are at war—globally and tacitly. And as
it stands, no force can stop it. It will be much more convenient to acquiesce to defeat than to waste time and energy in critique and
resistance. Welcome to the future of compliance.
“Luce deLire shows us the futile struggle on everyside of #metoo. The liberal defenders, the cons... more “Luce deLire shows us the futile struggle on everyside of #metoo. The liberal defenders, the conservative and feminist backlash, and even the supposedly trans-revolutionary. The problem? There is no sexual freedom when the commodity rules all... “ (Jamieson Webster)
Apparently, 'normativity' is mostly taken to be related to some kind of 'recommending force' that... more Apparently, 'normativity' is mostly taken to be related to some kind of 'recommending force' that might be expressed by some statement including the operator 'ought.' In order for some 'ought' statement to
make sense in the first place, the agent addressed must be able to do otherwise. If I say: ''You ought to do the dishes!'' this statement makes sense only if you do in principle have the possibility to not do the
dishes. Per contrast, it would be hard to imagine that we said to a tree: ''You ought to grow in the other direction.'' Can Hegel's 'normativity' be understood in this sense? I think this is rather unclear.
In this paper I am trying to argue for the thesis that Hegel's philosophical project can mostly not be understood in this way. 'Normativity' in Hegel has a flavor of necessity to it and the proper opposite of
'right' should not be 'wrong' but 'vain,' 'futile' or 'transient.'
This text is going to investigate how what came to be known as 'deconstruction'2 is intricately l... more This text is going to investigate how what came to be known as 'deconstruction'2 is intricately linked to a certain kind of 'translation' on the one hand and how this plays out in practices of translation on the
other hand. For this purpose, I am going to outline some historical and systematic entanglements of 'deconstruction' with something that might be called 'translation' at first sight in the first chapter. In the following chapter, I am going to discuss some examples of 'deconstructive translation' in the texts of Derrida and Ronell. Finally, I am glimpsing at the conceptual foundations of 'un/translatability' with special emphasis on how it dislocates any notion of 'translation' over against any notion of
'hermeneutics' whatsoever. In the course of this little adventure, I will argue that
I) Deconstruction can be read as a kind of 'translation.'
II) The kind of 'translation' deconstruction favors and employs can be called 're-performance' or
'manifestation' (with minimal differences between the two).
III) Another kind of 'translation' enabled by 'deconstruction' is a re-appropriative usage of 'source
material.'
IV) Another kind of 'translation' uncovered by 'deconstruction' is a quasi-hermeneutic discourse on the specific appearance of a given term in a given delineated area of time/space/whatever else.
V) As for the foundations of 'translation' we remain torn between two necessities: The auto-aggressive evanescence of 'translatability' vis a vis the necessary possibility of 'untranslatability.' Consequently,
translators remains ghost busters.
Abstract. Video on demand.
Über Denkfehler im Diskurs um Griechenland 2015.
Über Walter Benjamin und die Proteste in Baltimore 2015.
Über Hamanns "demütige Vernunft" in Kontrast zu Kants "reiner Vernunft".
Zur Theatralität der Macht in Büchners Woyzeck
Über permeable Körper in der Theaterreform des 18ten Jahrhunderts in Bezug auf Geschlecht in Moza... more Über permeable Körper in der Theaterreform des 18ten Jahrhunderts in Bezug auf Geschlecht in Mozarts Zauberflöte.