This most fascinating class text finds its epitome in the figure of the “tough guy” drawn by Erdogan as a leader, a victim-hero, a daring and gifted man who is capable of overcoming his victimization.Īrmenians and Kurds: Kirvelik and Interruption of Community Hence it is part of a process of capital accumulation and transfer, which has depended on and has mobilized upward mobility, but its political appeal lies in the phantasm it has conjured in the working people: a veritable translation of popular indignation into cultural terms in a language of “Islam” and confused yet alluring combination of class rage with desire for upward mobility. While it has emerged as the political discourse of the rising provincial bourgeois class evolved out of neoliberalism’s economic agent SMEs (small and medium enterprises), its populist interpellation has successfully displaced the social antagonism created by the same rapid capitalist development into a cultural opposition between West and Islam, a legitimation in reverse. I suggest that Islamism is a modern political ideology and its conditions must be sought in several prior seismic shifts, which constituted the history of modernity itself: the Western orientalist “worlding” of the world in the 19 th century and the divisions it created, the crises of secular nationalism and socialism, and the rising neoliberal globalization and financialisation in the last quarter of the 20 th century. While Turkish version of parliamentary Islamism was once categorized as a major example of “moderate Islam”, it is now added to the growing list of far right populist politics. Juha Teperi, as Director of Tampere IAS and Vice-chair of Scholars at Risk Finland, will open the event by introducing SAR activity. In their lectures, both researchers will also refer to the global Scholars-at-Risk activity, including their own experiences at Tampere University. Once a moderate tradition, facing the various pressures the global megatrends of societal development (secular nationalism, socialism, neoliberal economic ideas), has evolved to a confused combination of class rage and desire for upward social mobility. Mutman looks at the genealogy of Turkish Islamism ( see abstract below). In her lecture ( see abstract below), Yeğenoğlu shows how eighteenth-century modernization was an attempt to establish a modern nation-state, but which led to deterioration of the traditional peaceful co-existence of Armenians and Kurds. Their research has dealt with topical themes of co-existence of religious and ethnic groups, as well as with the development of the concept of Islamism. The first two Scholars at Risk (SAR) academics at Tampere University, Meyda Yeğenoğlu and Mahmut Mutman are both Turkish sociologists. Venue: City Centre Campus, Pinni B lecture hall 1097 Islamism and Co-existence of Religious / Ethnic Groups The Platonic concept of the simulacrum is thus linked to Nietzschean pathos and to the broader notion of a 'mimetic unconscious'.A Tampere Institute for Advanced Study and Scholars at Risk Seminar on In so doing, he reverses Klossowski’s treatment of the phantasm and the simulacrum. It is argued that Deleuze makes a strong distinction in The Logic of Sense between the simulacrum and the phantasm as a critique of the psychoanalytic concept of fantasy. This paper presents a genealogical reading of the traditions that inform Deleuze’s account of the simulacrum, from the Freudian, Lacanian, and Kleinian schools of psychoanalysis, to the French rediscovery of Nietzsche by Deleuze and Pierre Klossowski, whose language of phantasms and simulacra directly influenced Deleuze. This article examines Deleuze’s treatment of this distinction in The Logic of Sense (1969), 'Renverser le platonism (les simulacres)' (1966), and Difference and Repetition (1968). Behind this well-known distinction, however, lies a previously unexplored distinction between the simulacrum and the phantasm. In 'Plato and the Simulacrum', Deleuze distinguishes between two types of mimetic images: the icon, which is based on the model-copy relation, and the simulacrum, which is 'a copy without a model'. Subtitle: Between the Phantasm and Fantasy (a Genealogical Reading) This issue previous article in this issue
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