By Victoria Kahn, Neil Saccamano, Daniela Coli
Concentrating on the hot theories of human motivation that emerged through the transition from feudalism to the fashionable interval, this is often the 1st ebook of recent essays at the dating among politics and the passions from Machiavelli to Bentham. members handle the hindrance of ethical and philosophical discourse within the early sleek interval; the need of inventing a brand new manner of describing the relation among mirrored image and motion, and personal and public selves; the disciplinary rules of the physique; and the ideological structure of identification. the gathering as an entire asks no matter if a discourse of the passions may possibly supply a severe point of view at the politics of subjectivity. no matter what their particular method of the query of ideology, all of the essays re-evaluate the legacy of the passions in sleek political thought and the significance of the background of politics and the passions for contemporary political debates. participants, as well as the editors, are Nancy Armstrong, Judith Butler, Riccardo Caporali, Howard Caygill, Patrick Coleman, Frances Ferguson, John Guillory, Timothy Hampton, John P. McCormick, and Leonard Tennenhouse.
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Extra info for Politics and the Passions, 1500-1850
Example text
The late additions to the essay seem to turn away from the problems of reading or manifesting virtue and controlling passion. These “exotic” examples—safely distanced from Montaigne’s immediate context—suggest that through the acceptance of one’s own destiny— as either limited or defined by the gods—some type of unity of purpose may be introduced into the narrative of human life. Momentary passion gives way to a larger purpose—deadly though it may be. READING MONTAIGNE: PUBLIC SERVICE AND SELF-DESCRIPTION “De l’inconstance de nos actions” and “De la vertu” suggest that the passions of politics are inextricably linked to the politics of interpretation, and that interpretation is threatened by passion.
Actions that are performed without this reflexive movement, I mean a searching and genuine reflexive movement—the actions, for example, of the avaricious, the ambitious, and so many others who run in a straight line, whose course carries them ever forward—are erroneous and diseased actions. (773b) [La carriere de nos desirs doit estre circonscripte et restraincte a` un court limite des commoditez les plus proches et contigu¨es; et doit en outre leur course se manier, non en ligne droite qui face bout ailleurs, mais en rond, duquel les deux pointes se tiennent et terminent en nous par un brief contour.
He expands on these themes in an essay titled “De la vertu,” the twenty-ninth essay of the second book, which explicitly links interpretation to politics. There he makes a distinction between the Stoic ideal of constancy and “the erratic impulses of the soul” (532a) [les boutees et saillies de l’ame (683a)]. Man can do anything, he says, even surpass the gods in certain things. However, he does not do so by virtue. Instead, he is possessed by a momentary excess, “by fits and starts” (533a) [c’est par secousse (683a)].