Friendship Fictions: The Rhetoric of Citizenship in the by Michael A. Kaplan

By Michael A. Kaplan

A feedback usually leveled at liberal democratic tradition is its emphasis at the person over neighborhood and personal lifestyles over civic participation. despite the fact that, liberal democratic tradition has a extra advanced dating to notions of citizenship. As Michael Kaplan indicates, citizenship contains an enormous subject of well known leisure, particularly Hollywood movie, and sometimes takes the shape of friendship narratives; and this is often no twist of fate. reading the representations of citizenship-as-friendship in 4 Hollywood motion pictures (The significant Chill, Thelma & Louise, Lost in Translation, and Smoke), Kaplan argues that critics have misunderstood a few of liberal democracy’s most important gains: its resilience, its skill for self-revision, and the cultural resonance of its version of citizenship.
 
For Kaplan, friendship—with its dynamic pacts, fluid alliances, and contingent communities—is one enviornment during which preconceptions approximately person participation in civic lifestyles are contested and intricate. Friendship serves as a metaphor for citizenship and mirrors the individual’s participation in civic existence. Friendship Fictions unravels key implications of this metaphor and demonstrates the way it can rework liberal tradition right into a extra simply and democratic method of life. 

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Their political legitimacy, which is routinely contested and thus far from ideologically assured, stems directly from the fact that they are designed to work “behind the backs” of those whose welfare is subject to their operations— this is Marx’s chief objection to the “invisible hand” of market decisions. His “alienation” thesis holds that, as the production and distribution of the collective surplus is relegated to impersonal market processes, citizens surrender collective control over the conditions of social life.

At the conclusion of her reading of the speech, Disch turns to Arendt’s generous effort to aid the correspondence between Karl Jaspers and her husband, Heinrich Blücher. She explains that “Arendt’s writing of Jaspers’s letter is . . ” And certainly Disch is correct in pointing out that Arendt would have been highly sensitive to the political facts at issue in her friend Jaspers’s assessment of her. What she does can indeed be read as an act of friendship, but one that privileges the personal relation over the very political complex she indicts as inhuman on the grounds that it violates the primacy of friendship.

We seem to be faced, then, not with a fortuitous parallelism between political theory and social discourses and practices, nor with any simple pattern of causality linking them, but rather with a deep and pervasive affinity, structural or elective, between one particular mode of social attachment and the very concept of democracy. ”2 The question immediately raised by this observation ought to be: Why should any political practice be thought of in terms of an affective interpersonal bond, and can (or should) democracy, in particular, be thought of otherwise?

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