In my last post, I’d begun to think about the potential ethical and political role that translation could play with respect to how warfare and armed conflict is framed in the news. Drawing from Judith Butler’s work, I’d examined how the work of Roberto A. Valdeón gives us a better understanding of how the frames of war maintain their reiteration through news translation.
The thesis of the seventh chapter of John Sinclair’s Trust the Text (2004) is difficult, as it highlights the necessity of refraining from taking a stance on an emotionally charged problem (neoliberalism, for our purposes) in order to describe how language makes its meaning.
Norman Fairclough, it seems, might follow Bourdieu in suggesting that a critical awareness of language, or CLA, can serve to challenge the dominant discourses of global capitalism.
I want to flesh out certain descriptive and normative, theoretical and practical, ontological and ethical aporetics in the concept of flexibility in financial discourse through the work of Pierre Bourdieu.
Publié il y a quelques années, le livre La fabrique de l’homme endetté de Maurizio Lazzarato tente de faire de la dette l’archétype des relations de pouvoir dans le néolibéralisme. Il n’a pas tort, pour une énième année consécutive, la dette des particuliers tout comme des États augmente1.
Reading together David Harvey’s two books A Brief History of Neoliberalism (Oxford, Oxford University Press, 2005, hereafter cited B) and his earlier The Condition of Postmodernity: An Enquiry into the Origins of Cultural Change (Cambridge, Blackwell, 1992, hereafter cited C) allows one a singular attempt to think both the shift from Fordist-Keynesian embedded liberalism to neoliberalism and that from modernism to postmodernism as one from rigidity to flexibility.
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