{[ promptMessage ]}

Bookmark it

{[ promptMessage ]}

LO-nietzsche-K - 1 Dartmouth 2K9 Bigger Question What...

Info iconThis preview shows pages 1–3. Sign up to view the full content.

View Full Document Right Arrow Icon
a3476a06471d080f7558abe85cdfbf1088a165f3.doc Dartmouth 2K9 1 Bigger Question What Alternative James Der Derian 1998, "The Value of Security: Hobbes, Marx, Nietzsche, and Baudrillard," http://www.ciaonet.org/book/lipschutz/lipschutz12.html What if we leave the desire for mastery to the insecure and instead imagine a new dialogue of security, not in the pursuit of a utopian end but in recognition of the world as it is, other than us ? What might such a dialogue sound like? Any attempt at an answer requires a genealogy: to understand the discursive power of the concept, to remember its forgotten meanings, to assess its economy of use in the present, to reinterpret--and possibly construct through the reinterpretation--a late modern security comfortable with a plurality of centers, multiple meanings, and fluid identities. The steps I take here in this direction are tentative and preliminary. I first undertake a brief history of the concept itself. Second, I present the "originary" form of security that has so dominated our conception of international relations, the Hobbesian episteme of realism. Third, I consider the impact of two major challenges to the Hobbesian episteme, that of Marx and Nietzsche. And finally, I suggest that Baudrillard provides the best, if most nullifying, analysis of security in late modernity. In short, I retell the story of realism as an historic encounter of fear and danger with power and order that produced four realist forms of security: epistemic, social, interpretive, and hyperreal. To preempt a predictable criticism, I wish to make it clear that I am not in search of an "alternative security." An easy defense is to invoke Heidegger, who declared that "questioning is the piety of thought." 9 Foucault, however, gives the more powerful reason for a genealogy of security: I am not looking for an alternative; you can't find the solution of a problem in the solution of another problem raised at another moment by other people. You see, what I want to do is not the history of solutions, and that's the reason why I don't accept the word alternative . My point is not that everything is bad, but that everything is dangerous, then we always have something to do. 10 The hope is that in the interpretation of the most pressing dangers of late modernity we might be able to construct a form of security based on the appreciation and articulation rather than the normalization or extirpation of difference. True vs different, to accept that there is a truth is not to affirm life. Last printed 1
Background image of page 1

Info iconThis preview has intentionally blurred sections. Sign up to view the full version.

View Full Document Right Arrow Icon
a3476a06471d080f7558abe85cdfbf1088a165f3.doc Dartmouth 2K9 2 Birth of Tragedy card Needs a tag Friedrich Nietzsche 1886 , The Birth Of Tragedy http://www.geocities.com/thenietzschechannel/bt2.htm#asc Already in the preface addressed to Richard Wagner, art, and not morality, is presented as the truly metaphysical activity of man. In the book itself the suggestive sentence is repeated several times, that the existence of the world is justified only as an aesthetic phenomenon . Indeed, the whole book knows only an artistic meaning and crypto-meaning behind all events—
Background image of page 2
Image of page 3
This is the end of the preview. Sign up to access the rest of the document.

{[ snackBarMessage ]}