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Righting Precarious Lives: Violence, Vulnerability and Responsibility for the Other
Jajati K. Pradhan 부산대학교 한국민족문화연구소 2017 Localities Vol.7 No.-
As we live in the world today, as we experience our life in our global connectedness, we very much come witness a more vulnerable and uncertain world structured by violence (both material and ideological) across the matrix of race, class, sex, colour, nation and other identitarian and differential categories leading to the precariousness of life. In context of the governance of everyday life and in such differential arrangement certain lives are recognized as livable lives (and, so, valuable lives) while others are not in the normative frame of the “human” owing to the devaluation and dehumanization of these lives who have always been branded as (human) Others and, as a result, subjected to violence, vulnerability and precarity. The critical implication of such a state of life is profound in the sense that it imposes ethical obligation upon the global community to respond and redress with collective responsibility the specters of injustice and suffering. At the center of this (in)human state of affairs lies a certain idea and operation of the “human” or “Humanism” premised on the Enlightenment and its legacy that has come under scrutiny in recent critical humanistic scholarship. This presses the need for rethinking and remaking of the human through an alternative scheme of thought, knowledge and subject-production toward an ethically grounded collective mode of living through the acknowledgement of interdependency and relationality. Informed by this theoretical optic and drawing on the ethical scholarship of Derrida, Butler and Jajati K. Pradhan Levinas, specifically their critical take on violence and responsibility, this paper argues that to resist and redress violence it is critically imperative to work toward a relational social ontology by reworking the human subjectivity for the collective wellbeing of all (precarious) lives.
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Living in Difficult Times: New Materialist Subject/ivity and Becoming of Posthuman Life
Jajati K. PRADHAN,Seema SINGH 이화여자대학교 이화인문과학원 2015 탈경계인문학 Vol.8 No.1
This paper attempts to address the new materialist turn in recent critical thinking at the backdrop of the material vulnerability of global geopolitical conditions of living in which both human and nonhuman are implicated in their deep entanglement via violent ideological and structural orderings/ otherings. Drawing on Diana Cool and Samanta Frost’s New Materialisms (2010) and Jane Bennett’s Vibrant Matter (2010), the two pioneering texts on “new materialism” and mediating through Jacques Derrida’s notion of hauntological nature of matter, as introduced and extended in Specters of Marx ([1994] 2006), this paper foregrounds the philosophical urgency of such a radical mode of thinking for the possibility of a (new) materially grounded life “to come.” Living in difficult times, it argues, when “time is out of joint” and the history of the living present is haunted by the spectral traces of the past and possible future “to come,” the materiality of matter (its subject/ivity) can never be located in a stable ontological positionality but certainly in the matter’s imbeddedness in hauntological temporality — an emerging posthuman space of transformative possibility where “matter becomes” in its radical mode of living through becoming. This becoming of matter informs as well as transforms the nature as well as the very condition of life: a radical becoming of posthuman life that becomes as well as comes at the same moment foregrounding a process living as complex and open ended but ethically grounded.
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