Religion and critique in the public sphere

From Columbia University Press, The Power of Religion in the Public Sphere, with  contributions from Habermas, Judith Butler, Cornel West, and Charles Taylor. The audio of the symposium in 2009 from which the first of these derives is at The Immanent Frame site. Interesting for all sorts of reasons, including Habermas taking on the genealogy of the concept of ‘the political’. A related collection, Politics of Culture and the Spirit of Critique, has a set of dialogues with Butler, Fraser, Honneth, Kymlicka, Benhabib, and others.

Rancière at criticism


Via Continental Philosophy, here is an audio of Jacques Rancière, talking about the relationship of critical theory and contemorary social movements. It’s only 20 minutes long, but it’s a concise little summary of his position, mainly being rude about what he sees as the sellinof out of the emancipatory promise by current critical theorists, though its unclear sometimes exactly who he has in mind. There is a swipe at the ontological flights of fancy of Sloterdijk, and a slightly more sustained reference to Boltanski and Chiapello’s account of the spirits of capitalism.

His basic argument is that various facets of classical critical theory are now deployed in an inverted way, so that the main objects of criticism in analyses of consumerism or commodity culture are now the subjects of these processes, ordinary people themselves. The main object of critique, Rancière suggests, has become the ignorance and culpability of ordinary people.

This rings true for me, I think it is a feature of a great deal of contemporary theory, forced to find some ‘political’ purchase for its culturalist analyses, to end up focussing on how people have been ‘got at’ in one way or another, and to lament their susceptibility (this is also a feature of many ‘moralised’ fields of social science, on climate change and environmental issues, on behaviour change, on global poverty).

Rancière proposes an alternative, quite old fashioned model of critique, derived from Kant – critique as the reflection on and elaboration of the conditions of possibility of emancipatory action. That’s much the same concept of critique you find in ‘third generation’ big-C, big-T Critical Theorists like Nancy Fraser and Axel Honneth.

Rancière’s version of this Kantian model of critique is notable of course because of the emphasis he places on the principle of equality of intelligence or competence, specifically of aesthetic judgement. This is the principle contravened by scholastic disdain for ordinary consumer entertainments and commodity cultures.

Rancière’s point against Boltanski and Chiapello seems, however, to replay an older division between a more sociological take on aesthetic discourse, that emphasises aesthetics as a discourse of distinction and differentiation, and a more populist affirmation of the universality of aesthetic competence (in Anglo cultural studies, see Paul Willis or Tony Bennett might stand for different positions on this). Rancière implies that the identification of two styles of critique of capitalism, a social and an aesthetic one, by Boltanski and Chiapello replays a bourgeois disdain for the aesthetic competencies of working people. I’m not sure this is convincing. The sociological analysis of the differentiating deployment of aesthetic values is normally animated by exactly the sort of universalist, egalitarian commitment that Rancière affirms – it’s perhaps less prone to the philosophical presumptions that his egalitarian account of aesthetics reproduces.