My other new course this year is a new module I’ve designed entirely from scratch on Christianity, Race and Colonialism, which I’ll be teaching to second and third year undergraduates. I’m really excited and also extremely nervous about it, but currently feeling pretty pleased with the syllabus. I teach alternate week advanced seminars with the third years, so for those sessions we’ll be focusing on more advanced theoretical material and trying to think through how those additional readings relate to the course. I’ve given all the students a relatively open brief for the oral exam at the end of the course and am really excited to see what they come up with. The syllabus runs as follows:
We’ve launched a new MA programme at Winchester this year, and I’m looking forward to teaching postgraduate students again. We run a theology, a religious studies and philosophy module every year and this year I am designated philosopher, syllabus as follows and, as you might expect, featuring several of my co-bloggers and friends of the blog:
My book, Inner Animalities: Theology and the End of the Human, was released by Fordham University Press today (here it is at amazon). The excerpt that follows is from the introduction and describes the central theme of the book: the problem of human animality. The first half of the book holds critical readings of the problem of human animality in the texts of two fourth-century authors (Gregory of Nyssa and Gregory of Nazianzus) and a host of contemporary theologians. The second half of the book holds constructive reworking of human animality in major theological themes such as the image of God, sin and redemption, and eschatological transformation.
The Problem of Human Animality
The mainstream of the Christian theological tradition has been committed to some version of a categorical distinction between human beings and all other animals. When that categorical distinction collides with two other thoughts—the undeniable commonality of human and nonhuman animal life, and the Christian commitment to the fundamental unity of the human being—this long-standing commitment to anthropological exceptionalism generates what I call the “problem of human animality.” Holding these three convictions together in the Christian theological tradition has produced a wide range of strategies to control and contain human animality, competing solutions to a common problem. The manifest commonality of human life with the lives of other animals in embodiment, nutrition, mortality, and reproduction is obvious enough, but a few more comments may elucidate the dogmatic Christian commitment to the fundamental unity and integrity of the human being as a creature. Continue reading “Inner Animalities: Theology and the End of the Human”
The unspoken corollary whenever anyone demands that you concede Israel’s “right to exist” is that the Palestinians do not have a right to exist. Firing on them for expressing their understandable — and fully predictable — anger is an expression of that attitude. Israel wants the Palestinians to shut up and go die in their corner, and to be happy that they at least have a corner. That is not how you think about a fellow human being. Resistance is human. Anger is human. Political demands are human. And when the IDF sees Palestinians being human, it sees a threat and opens fire.
As for the conspiracy theory where the Palestinians need the nefarious Hamas to tell them that they should be pissed off about their state — it’s not just factually absurd, it’s dehumanizing. No one needs to be told that it sucks to live in an open-air prison. No one needs to be told to be upset about the embassy move, the sole rationale of which is to upset them. No one shows up to a protest when they know for a fact that they might die because Hamas told them to or slipped them some paltry funds. The fantasy underlying this ridiculous theory is that the Palestinians could be passive drones, purely instrumentalized, ready to destroy themselves in the service of a greater cause — it’s just that the hated, strangely omnipotent Hamas has taken over their programming, deranging them from their function of serving Israel’s dream of becoming just like the other nations.
A tip: whenever someone is using the word “freedom” in a way that seems hypocritical, try substituting in “traditional privileges” (and for “free,” “traditionally privileged”). Often, the real meaning will snap into place.
A great example is the debate over “free speech,” where people are shocked to learn that conservatives use the term opportunistically in their own favor while not caring about the free speech rights of pro-Palestinian activists, communists, etc. Just pull the old switcheroo, designate it as “traditionally privileged speech,” and voilà — everything becomes clear!
Glenn Wallis is hosting an Incite Seminar on April 14th similar to the one that I led on the work of François Laruelle in the Fall. This seminar will be facilitated by Villanova University’s Gabriel Rockhill. This intensive seminar will serve as a crash course in contemporary French theory in order to provide students with a rigorous overview of its key movements, figures and concepts. Beginning with the immediate postwar rise of Existentialism, while tracing out its important connections to Marxism, we will then look at the emerging critiques formulated by the “structuralists” and their gradual turn away from Marxism. Finally, we will compare and contrast two rival movements that emerged on the heels of structuralism and continue today: the “post-structuralists,” who sought to radicalize the structuralist turn, and a disparate group of thinkers—from Castoriadis to Badiou—who saw in both structuralism and post-structuralism an intensified embrace of postwar ideology and advocated for a resuscitation of anti-capitalist philosophy. Interested parties are invited to visit the Incite Seminar website for more information.
I have a web piece up at n+1: The Prequel Boom. I have had the topic of prequels in the back of my mind for a long time now — the narrative potentials and limitations, the possibility of reading more ancient texts as prequels in some sense, and the question of why fans seem to hate prequel material so uniquely — and this article was a good way for me to cut a coherent slice through all that thinking.