“…This is a good description of Cavarero's own practice. Cavarero says, “We need a new political lexicon, a conceptuality that rejects the categories inscribed in the familiar and this reassuring model of the modern State” (Cavarero , 519). It is this very uniqueness of the self that is lost when a political world built on equality (citizenship rights) and humanity (sharing a common world) is destroyed in the experience of rightlessness and the totalitarian reduction to the “merely human” (Arendt ).…”
Section: Politics As Absolute Locality Body To Bodymentioning
confidence: 99%
“…Politics is a relational space—from which no one is excluded because uniqueness is a substance without qualities—that opens when unique existents communicate themselves reciprocally with one another with words and deeds and closes when this communication ceases. (Caverero , 514)…”
Section: Politics As Absolute Locality Body To Bodymentioning
confidence: 99%
“…In “Politicizing Theory,” she theorizes a world where the forces of globalization, neoliberalism, and the terrorist attacks of 9‐11 on the United States set the stage. For this reason, she highlights moments when New Yorkers put up pictures of family members killed in the Twin Towers and name those lost—whether citizens, residents, visitors, firefighters, or those without papers (Cavarero , 527). She says, “Absolute locality always refers to unique existents who interact and are contextually present: here and now, with a face, a name, a story” (527).…”
Section: Politics As Absolute Locality Body To Bodymentioning
This essay engages the work of Italian feminist philosopher Adriana Cavarero and her concept of the narratable self. Her relational humanism, rooted in our exposure to others, offers an ontology of uniqueness whose critique of abstraction, masculinism, and identity politics still resonates today where the meaning of a unique “you” is negotiated in embodied exchanges that may offer care or wounds. Cavarero develops an altruistic ethics that cultivates this humanism. I argue that her work should be extended to better capture the political purchase of the narratable self that interacts dynamically and often ambiguously with the “we” of collective politics. Putting her work into conversation with the nineteenth‐century abolitionist and women's rights advocate Sojourner Truth, I suggest that Cavarero's work illuminates Truth as a philosopher of the narratable self. Moreover, Truth's work extends Cavarero's concerns with exposure that may do violence or offer care by making explicit the challenges of narration in the context of inequality, especially in terms of race and class. Exposure as an ontological and phenomenological condition then needs to take account of a broader publicity of textual, individual, and collective exposure to others to develop the critical, ethical, and political purchase it offers.
“…This is a good description of Cavarero's own practice. Cavarero says, “We need a new political lexicon, a conceptuality that rejects the categories inscribed in the familiar and this reassuring model of the modern State” (Cavarero , 519). It is this very uniqueness of the self that is lost when a political world built on equality (citizenship rights) and humanity (sharing a common world) is destroyed in the experience of rightlessness and the totalitarian reduction to the “merely human” (Arendt ).…”
Section: Politics As Absolute Locality Body To Bodymentioning
confidence: 99%
“…Politics is a relational space—from which no one is excluded because uniqueness is a substance without qualities—that opens when unique existents communicate themselves reciprocally with one another with words and deeds and closes when this communication ceases. (Caverero , 514)…”
Section: Politics As Absolute Locality Body To Bodymentioning
confidence: 99%
“…In “Politicizing Theory,” she theorizes a world where the forces of globalization, neoliberalism, and the terrorist attacks of 9‐11 on the United States set the stage. For this reason, she highlights moments when New Yorkers put up pictures of family members killed in the Twin Towers and name those lost—whether citizens, residents, visitors, firefighters, or those without papers (Cavarero , 527). She says, “Absolute locality always refers to unique existents who interact and are contextually present: here and now, with a face, a name, a story” (527).…”
Section: Politics As Absolute Locality Body To Bodymentioning
This essay engages the work of Italian feminist philosopher Adriana Cavarero and her concept of the narratable self. Her relational humanism, rooted in our exposure to others, offers an ontology of uniqueness whose critique of abstraction, masculinism, and identity politics still resonates today where the meaning of a unique “you” is negotiated in embodied exchanges that may offer care or wounds. Cavarero develops an altruistic ethics that cultivates this humanism. I argue that her work should be extended to better capture the political purchase of the narratable self that interacts dynamically and often ambiguously with the “we” of collective politics. Putting her work into conversation with the nineteenth‐century abolitionist and women's rights advocate Sojourner Truth, I suggest that Cavarero's work illuminates Truth as a philosopher of the narratable self. Moreover, Truth's work extends Cavarero's concerns with exposure that may do violence or offer care by making explicit the challenges of narration in the context of inequality, especially in terms of race and class. Exposure as an ontological and phenomenological condition then needs to take account of a broader publicity of textual, individual, and collective exposure to others to develop the critical, ethical, and political purchase it offers.
“…What follows is a brief introduction to my reading of her political theory, informed by the current debates on relational space, politics and subjectivity (e.g. Cavarero 2002;Elden 2005;Marshall 2010;Vacchelli, 2011;Barnett 2012;Secor 2012;Dikeç 2013).…”
Section: The World Of Plurality and Its Political Subjectsmentioning
“…The former is concerned with the contemplation of eternal truths. The latter is a life of (public) action concerned with the ‘shared and relational space generated by the words and deeds of a plurality of human beings’ (Cavarero, 2002, p. 506). This plurality is to be sharply distinguished from any concept of the many that does not acknowledge individual differences.…”
Section: Epistemology Of the Political And Practicalmentioning
In this article the extent to which stories and personal narratives can and should be used to inform education policy is examined. A range of studies describable as story or personal narrative is investigated. They include life-studies, life-writing, life history, narrative analysis, and the representation of lives. We use 'auto/biography' as a convenient way of grouping this range under one term. It points to the many and varied ways that accounts of self interrelate and intertwine with accounts of others. That is, auto/biography illuminates the social context of individual lives. At the same time it allows room for unique, personal stories to be told. We do not explicitly discuss all the different forms of auto/biography. Rather, we investigate the epistemology underlying the personal story in the context of social action. We discuss the circumstances in which a story may validly be used by educational policy makers and give some examples of how they have done so in the past.
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