The Association is pleased to announce a series of online seminars between February and April 2021, featuring speakers who will be well known to readers of this blog. To attend, please email Steven Shakespeare on firstname.lastname@example.org for a link.
All seminars run from 4pm – 5.30pm, GMT.
Wednesday 17th February
Tommy Lynch, ‘Beyond Sovereign Subjects: Knowledge and Vulnerability’ Ferreira da Silva identifies a ‘transparent I’ as a key feature of modern racialised subjectivity. This paper examines the epistemic dimension of the transparent I and its role in constructing a vision of the sovereign subject. This sovereign subject’s agency is predicated on an ability to know self and world. Drawing on work in social epistemology (Tuana and Alcoff) and political philosophy (Mills), I argue that this knowledge and the resultant sovereign vision contain an essential ignorance. In contrast to this sovereign subject, I argue in favour of a politics of epistemic vulnerability.
Tuesday 9th March
Kirill Chepurin and Alex Dubilet, ‘Immanence, Genealogy, Delegitimation: On German Idealism and Political Theology’. This paper will in part be a presentation of Kirill Chepurin and Alex Dubilet (eds) Nothing Absolute: German Idealism and the Question of Political Theology (Fordham University press, 2021).
Tuesday 23rd March
Danielle Sands, ‘Religious Experience, Political Responsibility and the Muteness of the Animal’ In ‘How to Avoid Speaking: Denials,’ Derrida explores silence, via negative theology, as a “modality of speech.” Returning to the question of silence in The Animal That Therefore I Am, Derrida considers the apparent muteness of the nonhuman animal, opening the possibility “of acceding to a thinking […] that thinks the absence of the name and of the word otherwise, and as something other than a privation.” At first glance, Derrida’s focus on nonhuman animals’ disconnection from human language might feel misplaced in a context where increased knowledge of animal communication has begun to inform, as Eva Meijer outlines, “a theory of political animal voices.” Tracing Derrida’s understanding of the complexity of silence and its transformative potential to his earlier engagement with negative theology, in this paper, I shall consider whether Derrida’s revaluation of silence might complement rather than conflict with the work of Meijer and others.
Wednesday April 21st
Marika Rose, ‘A Political Theology of Disenchantment’ In this paper I will suggest that the invention of the secular and the modern takes place as and alongside the invention of sovereignty, private property, and a political, theological, and disciplinary concern for propriety. Rather than escaping the binary poles of the Christian and secular, then, in this paper I will explore the theme of magic, which is improper to both; and narratives of enchantment and disenchantment which have been important to the struggle between the Christian and the secular, as the secular has sought to escape the clutches of the Christian and the religious, and the Christian has sought to re-establish its sovereign power. If, on the one hand, disenchantment marks the break between medieval Christendom and secular modernity, then magic exists at the border of both, not so much lost in the transition as transposed from being Christendom’s rejected other to being modernity’s rejected other. It is this transposition which, I want to suggest, make both magic and enchantment proper – or, rather, improper – subjects for political theological enquiry, taking us not quite beyond but rather to the borders of and between the Christian and the secular