By Janet Roitman
Situation is far and wide: in Iraq, Afghanistan, Syria, and the Congo; in our housing markets, funds markets, monetary structures, nation budgets, and sovereign currencies. In Anti-Crisis, Janet Roitman steps again from the cycle of problem creation to invite not only why we claim such a lot of crises but additionally what kind of analytical paintings the concept that of predicament permits. What, she asks, are the stakes of "crisis"? Taking responses to the so-called subprime personal loan challenge of 2007-08 as her working example, Roitman engages with the paintings of thinkers starting from Reinhart Koselleck to Michael Lewis, and from Thomas Hobbes to Robert Shiller. within the method, she questions the bases for claims to concern and exhibits how situation services as a story gadget, or how the invocation of concern in modern money owed of the monetary meltdown allows specific narratives, elevating yes questions whereas foreclosing others.
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Extra resources for Anti-Crisis
His central thesis is that, with the French Revolution, the conviction that conclusions about the past are necessary to an understanding of the future is challenged by the idea that the future is to be apprehended as indiscernible. 47 The concept of critique, as understood by the end of the eighteenth century—that is, not as criticism of the state or of political policy, but as a judgment of the validity of institutions and concepts themselves— informs this manner of understanding the relationship between theory and practice.
What is expected of history? With the temporalization of the Last Judgment, history, in its immanence, becomes a problem of meaning. If the emergence of crisis as a historical concept occluded practices of prophecy in favor of practices of prognosis, as Koselleck argues, this raises the issue of the burden of proof for meaning in history, and for the meaning, or significance, of history itself. ”22 This model is compatible with fate, which in Herodotus appears behind all individual histories and which can be read again and again as the consummation of a world-immanent justice.
This means, as he says, that “all knowledge and all 38 — chapter 1 action have to be founded on paradoxes and not on principles; on the self-referential unity of the positive and the negative—that is, on an ontologically unqualifiable world” (Luhmann 2002, 101; see also 86–87 and 142–43). Without recognition of these conditions of paradox, standards for evaluating social conditions produce descriptions and judgments in terms of pathology—that is, as deficient but not as merely paradoxical (cf.
Anti-Crisis by Janet Roitman