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The subject supposed to be a Christian: On Paul Ric?ur's Memory, History, Forgetting

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... Galindo adopts Christian symbolism in order to subvert a political hegemony that is tacitly underpinned by Christianity and therefore claims a theological power capable of wiping a public memory clean, of bringing about the insistence upon the social process of forgetting, and in the case of Ríos Montt, forgiving. Badiou (2006), having by now thoroughly debunked Ricoeur's thesis, continues channelling Saint Paul: ...
... Through her use of blood, Galindo evokes this sense of an unstated Christianity and is, therefore, able to interrogate the current situation: In whose name is the power of absolution, and how can a corrupt state disguise its actions behind the notion that all that occurs has been for the "greater good," that what Montt has done has been forgiven, and is now fit for forgetting, who claims this authority exactly? Badiou (2006) is clear on the matter; speaking on the symbolic urge towards forgiveness inherent in the Christ image, he states that: ...
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This text seeks to examine the performance work of Regina José Galindo. Our objective is to look at Galindo’s performance ¿Quién puede borrar las huellas? seeking to underline how political memory and affect—categories intrinsic to the work of Galindo—are at the core of a new emancipative language traceable in origin to the event. Embracing Alain Badiou’s concept of event, it is possible to present further questions about art and the possibility of its interaction with evental truths, moreover, to produce evental truths as part of art’s integral processes.
... They also emphasised the importance of the Christian ethos of forgiveness, even though the perpetrators continued to refuse to confess political and moral guilt. Ricoeur (2004), as Badiou (2006, p. 271) explains, argues that such forgiveness is grounded in the belief that the traumatised victim's powers of judgement are nothing in the face of the infinity of sacrifice to which Christ consented for the sins of humanity. Our respondents, who without exception insisted on their religious identity (even though they belonged to different churches, both Orthodox and Catholic), tended to confirm that they shared this belief. ...
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The Sayfo (or genocide) is remembered in Western Europe by diasporic communities of Arameans, Assyrians and Chaldeans in a variety of ways. Descendants of victims of systematic massacre of Christians by Turks and Kurds in 1915 have developed identities in the context of diaspora post-memory and reflection on a shared history of persecution and violence. A significant problem for diasporic communities is the danger of forgetting the Sayfo and the manipulation of post-memory. The intergenerational transmission of the Sayfo is subject to revision in the context of the changing political and cultural environments of migrant communities, and the migration from Eastern Turkey to Western Europe in the 1970s has had a profound effect on the culture, communication and politics of remembering the Sayfo.
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This paper examines Alain Badiou’s critical engagement with religion. It is argued that there are two central points at which religion enters the scene of Badiou’s philosophy. First, in his critique, the ‘motif of finitude’ Badiou repeatedly refers to religion, claiming that ‘the obsession with finitude is a remnant of the tyranny of the sacred’. Second, Badiou stages his attempt to regenerate philosophy against the proclamation of its end as a confrontation with the religion, through philosophy’s detachment from the poetization of philosophy and its reattachment to mathematics. By examining these two points, the paper aims to encircle Badiou’s notion of religion and thus clarify the role it plays in his philosophical system. This paper suggests that his notion of religion is a by-product of his polemics and therefore needs to be ‘extracted’ from his writings. Hence, the ‘critique of religion’ present in Badiou’s work is not straightforward and explicit critique. Another central aspect of Badiou’s critique of religion is related to his effort to separate the concept of truth from the category of meaning, which he understands as the emblem of religion. The paper sheds light on this matter and its setting in Jacques Lacan’s considerations on religion.
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This essay aims to correct a prevalent misconception about Paul Ricoeur’s hermeneutics, which understands it to support a conception of human understanding as finite as Heidegger did, but in a more “conceptually conservative” way. The result is that Ricoeur’s work is viewed as incapable of addressing the most pressing problems in contemporary Continental metaphysics. In response, it is argued that Ricoeur is in fact the first to develop an infinite hermeneutics, which develops Heidegger’s sense of hermeneutics significantly. This position is demonstrated by tracing the itinerary from Heidegger’s account of aletheia to Ricoeur’s account of attestation. The conclusion, then, not only clears Ricoeur of the stated charges, but also presents a more viable path for the future of hermeneutics.
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Taking issue with recent interventions on critical reading that appear caught between demolishing and reestablishing topographical modes of literary analysis, this article reexamines the approach of “symptomatic reading” as developed in Louis Althusser's reading of Karl Marx. Following Althusser, it offers a model for reading “generously” that is specific to a world in which the dominant forms of literary and cultural engagement have emerged alongside the novel as a form. The article revisits Walter Benjamin's “Theses on the Philosophy of History,” as well as Alain Badiou's proposition of a “subtractive” reading, Paul Ricoeur's method of “recollection,” and Gilles Deleuze's notion of the “image of thought” to argue that under current historical conditions the most pressing injunction is not to read “against the grain” but to read with it and that, furthermore, in so doing we remain faithful to the spirit of Benjamin's injunction to “brush history against the grain.”
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