In 1796 a German politico-philosophical manifesto proclaims the 'highest act of reason' as an 'aesthetic act'. The ways in which this transformation relates to the development of some of the major directions in modern philosophy is the focus of this book. The book focuses on the main accounts of the human subject and on the conceptions of art and language which emerge within the Kantian and post-Kantian history of aesthetics. Immanuel Kant's main work on aesthetics, the 'third Critique', the Critique of Judgement, forms part of his response to unresolved questions which emerge from his Critique of Pure Reason and Critique of Practical Reason. The early Romantics, who, after all, themselves established the term, can be characterized in a way which distinguishes them from later German Romanticism. The 'Oldest System Programme of German Idealism', is a manifesto for a new philosophy and exemplifies the spirit of early Idealism, not least with regard to mythology. The crucial question posed by the Friedrich Wilhelm Joseph Schelling of the System of Transcendental Idealism (STI) is how art relates to philosophy, a question which has recently reappeared in post-structuralism and in aspects of pragmatism. Despite his undoubted insights, Georg Wilhelm Friedrich Hegel's insufficiency in relation to music is part of his more general problem with adequately theorising self-consciousness, and thus with his aesthetic theory. Friedrich Schleiermacher argues in the hermeneutics that interpretation of the meaning of Kunst is itself also an 'art'. The book concludes with a discussion on music, language, and Romantic thought.
’, state violence and deportation. Yet Emejulu also distinguished between ‘previously “invisible” and privileged white EU migrants’, primary addressees of her critique, and ‘ “white” migrants from Eastern Europe who have been and continue to be subject to instutitionalised xenophobia as their labour value is exploited’ (Emejulu 2016 ). Their structural position did not erase or make irrelevant their race, but was not purely determined by skin colour. Such contingencies emerge through studies of and theory from the Yugoslav region and wider state socialist/post
What does race have to do with the Yugoslav region?
postcoloniality, it furnished south-east European studies with a vernacular postcolonialism making it easier, not harder, to draw global connections.
Indeed, the Yugoslav region is already linked into transnational European racial formations by studies of antiziganism. For Kurtić, or the socio-legal scholar Julija Sardelić, post-Yugoslav structural discrimination against Roma proves that constructions of racial (phenotypical and cultural) difference, beyond just constructions of ethnic belonging, are inherent in such marginalisation. Sardelić ( 2014
–security practices and post-Yugoslav collective identities that already underpinned European integration processes themselves.
The Yugoslav region inside and outside ‘Fortress Europe’
Ever since the term ‘Fortress Europe’ emerged in the 1980s, the notion of European cooperation in securing EU borders and agreeing more restrictive immigration policies towards citizens of the Global South has been criticised as structurally racist – by giving Europeans, most of whom are white, privileged mobility over non-Europeans, most of whom are not
's ‘Here Comes the Hotstepper’. This Jamaican reggae hit, sampling several US soul and rap songs then appearing on the soundtrack of Robert Altman's Pret A Porter in 1994, exemplified how popular music circulates around and through the Black Atlantic (Alleyne 1998 : 76). Tap 011's video, however, was trapped between expressing resentment at global structural inequalities (exacerbated by Milošević's actions) and the caricature used to communicate it.
Other songs about a post-Yugoslav state's international standing detached the device of the
of Donald Davidson and others towards holistic accounts of meaning, and the
orientation in post-structuralism towards the undecidable aspects of interpretation all involve structures of thought which developed as part of the history
of aesthetics. While some of these thinkers explicitly refer to the tradition to be
examined in the present book, others have been notably unconcerned about
many of their most signiﬁcant precursors. In order to help overcome this underestimation of the role of aesthetics the present book will focus on some of the
ruptures of functionalist and
structural-functionalist anthropology with evolutionist (and
diffusionist) principles on the grounds of their speculative procedures
had wider consequences. They entailed a wider suspicion toward, the
placing of a question mark on, history as such within the discipline. 1 Now the practice
of anthropology could proceed in contradistinction to the writing of
in the Non-Aligned Movement (NAM) has very recently come into view in scholarship ‘between the posts’ (Chari and Verdery 2009 ) of postsocialism and postcolonialism as an explanation for its ambiguities within global raciality. The autonomous foreign policy and Marxist ideology that Yugoslav Communists sought after the 1948 Tito–Stalin split led Yugoslavia to become a founder member of this self-declared geopolitical third force that emerged from the 1955 Bandung conference of anti-imperialist African and Asian states. Recovering Non-Alignment as a topic of
-encompassing conception of reality. However,
Schlegel’s conception does not lead to Hegel’s attempt to integrate all aspects
of modern existence into a philosophical system which would show how the
real has the same structure as thought. The question is whether the philosophical attempt to represent that which is unrepresentable is not mere selfdelusion.
As I shall show later, the Romantics’ arguments have distinct echoes in
aspects of post-structuralism: a philosophy of inherent incompleteness can be
construed as a philosophy of deferral. It should be remembered, however – and
emerged. Music can, for
example, provide an occasion to consider the viability of some inﬂuential claims
The ‘presence’ of music
The extreme response to the consequences of a rejection of representationalism
is very apparent in Paul de Man’s essay on Derrida, ‘The Rhetoric of Blindness’.
De Man describes the ‘metaphysics of presence’ as ‘a tradition that deﬁnes
Western thought in its entirety: the conception of all negativity (non-being) as
absence and hence the possibility of an appropriation or a re-appropriation of
being (in the form of truth