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Körper im Werk von Gilles Deleuze und Michel Foucault
Plädoyer für eine neue Humanökologie

. 271, 273. 154 | SCHOTT reaffirming the need to end impunity and implement a policy of zero tolerance of sexual exploitation and abuse (Res.1820 from 2008).2 Forty years ago, with the emergence of second-wave feminism in the 1970’s, sexual violence was an important part of feminist theorizing, as feminists began to define rape as a cultural and political problem rather than as individual pa- thology.3 As Alcoff has noted, feminists began collecting data, publishing first- person accounts, and debating discursive and legal options. Today, however, there has

section of the journal Philosophy Compass and the co-director of the Society for Phenomenol- ogy and Existential Philosophy. Debra Bergoffen is George Mason University Emerita professor of philosophy, and American University Bishop Hamilton Philosopher in Residence. Her teach- ing and research explore epistemological, ethical and political issues from philo- sophical, multidisciplinary and feminist perspectives. She is the author of The Philosophy of Simone de Beauvoir: Gendered Phenomenologies, Erotic Gene- rosities (1997), and Contesting the Politics of

the Nietzschean problematic of ressentiment or moral sickness, it nonetheless attributes a constant and es- sential role to the priest or »pastor« as fulfilling a psychologising function in Western dispositives of power and their particular regimes of truth. After a short recapitulation of the Nietzschean typology of the priest, we will follow Foucault in unfolding the pastoral function as an essential link be- tween politics and biological and psychological life. By way of Deleuze, we will then situate the forgetting of the priest in later discourses on

through which we can articulate the affects and consequences of shame experiences, especially when considering chronic or recurring shame that plagues women and other marginalized groups of individuals. Instead of a discrete disturbance of an otherwise untroubled consciousness, living with chronic shame has profound and on-going consequences for one’s subjectivity, both personally and politically, especially when this shame is centred on the body. Shame becomes, to use Sara Ahmed’s formulation of emotions as social and cultural practices, a “form of cultural

on the molecular level such as bacteria, cells and DNA. For an introduction and the historical background to the 223Between Bio(s) and Ar t lends the notion of Deleuze’s body a new importance, and demonstrates its ethical and political implications. In the following article, I will discuss bioart as an art form that undermines the traditional distinction between biological and artistic media. In practice, bioartists redefine the notion of the body, its materiality and the notion of life in general. It is important to note that a traditional iconological

called his approach “philosophical anthropolo- gy” (philosophische Anthropologie).35 Against this backdrop, it is a logical step to address the mind-body problem (sticking to this formulation for a while) by comparing Plessner and Merleau-Ponty. This I will do in the next part. 34 Taylor, Sources of the Self, 161-163; “Merleau-Ponty and the Epistemological Pic- ture”; and “From Philosophical Anthropology to the Politics of Recognition: An In- terview with Philippe De Lara”. Cf. Laitinen, Strong Evaluation

ausführlichste Beschäftigung mit Emotionen und Affekten findet sich in The Cultural Politics of Emotion.7 Dieser Text exemplifiziert den für die damali- ge Phase in den Kulturwissenschaften charakteristischen Übergang von post- strukturalistischen, am Diskurs orientierten Ansätzen hin zu solchen Ansätzen, bei denen Körper, Sinnlichkeit, Materialität und eben auch Affekte und Emotio- nen zurück auf die Agenda gelangen. In Ahmeds Affekt- und Emotionsverständ- nis treffen sich die beiden Paradigmen und verbinden sich zu einer lebendigen Gemengelage. Emotionen kommen als

A Phenomenology of Racialized Lateness ALIA AL-SAJI 1. INTRODUCTION: RACISM, COLONIALISM, AND PSYCHIATRY1 If racism is reflected not only in economic, social, and political conditions, but also structures lived experience itself, then anomalies and breakdowns in expe- rience cannot be studied as purely individual afflictions in racial societies. The study of the ways in which racism is lived – of “aberrations of affect” 2, embo- diment, agency, and I would add temporality – raises the question of how psy- chopathology may crystallize social