The new familialists argue that the decline of the intact two-parent family is responsible for our most pressing social problems and advocate public policies designed to promote family stability and discourage divorce and nonmarital births. This essay defends the freedom of intimate association and argue that family stability, while an important good, must be balanced with other goods such as equality and justice within the family, happiness, and individual self-development.

This essay examines the contemporary masculinity of straight, white men in the business classes of the United States as a category of identity. I argue that this form of masculine identity is currently in crisis, and, through a reading of the 1995 film Toy Story, develop an argument about the value of ‘downsizing’ masculinity in an era of diminished work expectations.

The centenary of Hannah Arendt’s birth in 2006 has provided the catalyst for a body of literature grappling with the legacy of her thought, especially the question of its enduring political relevance. Yet this literature largely excludes from consideration a significant aspect of Arendt’s legacy, namely, her account of evil and its devastating political reality. This article contends that the neglect of Arendt’s understanding of the dynamic reality of evil unnecessarily delimits the opportunities her legacy affords to diagnose forms of (...) evil today. In particular, I propose that Arendt’s notion of evil and her unique insight into its dynamic reality remain very much pertinent in light of a globalizing world where the conditions of extreme deprivation and exclusion have become thoroughly bound up with the structurally unequal conditions of the global political economy. The persistent global poverty knowingly reproduced in and through policies and practices of economic globalization effectively renders vast numbers of people superfluous and “rightless,” resulting in a distinctive form of political evil. I conclude that more attention should be paid to the deeper pertinence of Arendt’s concepts of evil, human superfluousness, and rightlessness for contemporary political life. (shrink)

The last decades have witnessed the emergence of a burgeoning literature on freedom that has set out to reconfigure this idea in response to the critique of the autonomous subject. The paper has three main objectives. It engages critically with this new field of theory by exploring two divergent strands of thought: a recast form of liberal autonomy and agonistic freedom as envisioned by M. Foucault, C. Castoriadis and certain other authors. Second, it seeks to bring out the merits of (...) the agonistic view by situating it in the problematic of freedom that developed after the critique. Agonistic freedom attends more fully to social inhibitions and unconscious determinations; it grapples more effectively with internalized limits; and it gives more play to the creative powers of action, which carry liberating effects. The argument offers, finally, a reply to the much-iterated polemic against agonistic self-invention, which charges it with amoral and antidemocratic implications. In effect, this ethos of freedom displays virtues that can facilitate democratic interaction and reinforce commitment to democratic egalitarianism. The entire discussion ties in with debates around agonistic democracy and helps to construe democratic freedom in a way that enables social contestation, pluralization, and solidarity. (shrink)

Korean civil society is often criticized because of its dual nature, that is, the paucity of social capital in everyday life and the plethora of collective political actions in the national civil society. Although liberals view such duality as the critical impediment to Korea’s authentic democratization, which would represent a fundamental, liberal-pluralist transformation of Korean society, this article rather acknowledges its cultural uniqueness and utilizes it as the basis on which to construct a Korean non-liberal democracy that is culturally pertinent (...) and politically viable. First, this article critically re-examines the recent neo-Tocquevillian praise for social capital in light of Tocqueville’s original idea on the art of association, and reveals the liberal-individualistic assumption behind them, with which Confucian-Koreans are culturally unfamiliar. It presents a Korean version of Confucian civil society to promote democratic collective self-government and common citizenship, while rejecting modern Western moral individualism. (shrink)

Korean civil society is often criticized because of its dual nature, that is, the paucity of social capital in everyday life and the plethora of collective political actions in the national civil society. Although liberals view such duality as the critical impediment to Korea’s authentic democratization, which would represent a fundamental, liberal-pluralist transformation of Korean society, this article rather acknowledges its cultural uniqueness and utilizes it as the basis on which to construct a Korean non-liberal democracy that is culturally pertinent (...) and politically viable. First, this article critically re-examines the recent neo-Tocquevillian praise for social capital in light of Tocqueville’s original idea on the art of association, and reveals the liberal-individualistic assumption behind them, with which Confucian-Koreans are culturally unfamiliar. It presents a Korean version of Confucian civil society to promote democratic collective self-government and common citizenship, while rejecting modern Western moral individualism. (shrink)

This article examines the place of human and animal subjectivity in two autobiographically informed texts by Hélène Cixous. It takes her view on the word ‘human’ and the figure of Fips, the dog of the Cixous family, as a point of departure. By thinking through this figure, I argue, Cixous analyses the dehumanizing logic of colonialism and anti-Semitism in Algeria and develops her own response to such kinds of political evils, arguing for human relationality and animal corporeality. The article shows (...) that Cixous’ meeting with Fips creates a stigma that, belatedly, breaks through the barrier between herself and the dog; the reopening of the wound takes place in a poetical writing that reveals an intense ‘animal humanity’ formed by communal suffering, finiteness, and love. The lesson Cixous learns from the memory of Fips the dog is how to become ‘better human’. This becoming is also an assault on the false humanism of the colonial project and on racialized social exclusion. (shrink)