Why fight: Humanitarianism, principles, and post-structuralism

Millenium

Volumn 27, Issue 3, 1998, Pages 497-521

  Campbell, David ^a  

^a NEWCASTLE UNIVERSITY   (United Kingdom)

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[No Author keywords available]

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EID: 0000798937     PISSN: 03058298     EISSN: None     Source Type: Journal    
DOI: 10.1177/03058298980270031001     Document Type: Article

References (113)

1. See the reports and descriptions available at the World wide Web site of the International Crisis Group http://www.intl-crisis-group.org/; and Médecins sans Frontières, World in Crisis: The Politics of Survival at the End of the 20th Century (London: Routledge, 1997).
2. The quote is from Peter H. Liotta, 'No Man's Land: U.S. Grand Strategy in the Wake of Yugoslav Intervention', Mediterranean Quarterly (Vol. 8, No. 2, 1997), p. 95. On recent developments, see Mark Duffield, 'Post-Modern Conflict: Warlords, Post-Adjustment States and Private Protection', Journal of Civil Wars (Vol. 1, No. 1, 1998), pp. 65-102, and William Reno, Warlord Politics and African States (Boulder, CO: Lynne Rienner, 1998).
3. The quote is from Peter H. Liotta, 'No Man's Land: U.S. Grand Strategy in the Wake of Yugoslav Intervention', Mediterranean Quarterly (Vol. 8, No. 2, 1997), p. 95. On recent developments, see Mark Duffield, 'Post-Modern Conflict: Warlords, Post-Adjustment States and Private Protection', Journal of Civil Wars (Vol. 1, No. 1, 1998), pp. 65-102, and William Reno, Warlord Politics and African States (Boulder, CO: Lynne Rienner, 1998).
4. The quote is from Peter H. Liotta, 'No Man's Land: U.S. Grand Strategy in the Wake of Yugoslav Intervention', Mediterranean Quarterly (Vol. 8, No. 2, 1997), p. 95. On recent developments, see Mark Duffield, 'Post-Modern Conflict: Warlords, Post-Adjustment States and Private Protection', Journal of Civil Wars (Vol. 1, No. 1, 1998), pp. 65-102, and William Reno, Warlord Politics and African States (Boulder, CO: Lynne Rienner, 1998).
5. This phrase is Mick Dillon's. See the recorded discussion in Jenny Edkins (ed.). The politics of Emergency (Manchester. University of Manchester, 1997), p. 52.
6. The question f humanitarian intervention should not be reduced to the question of whether states will act militarily in situations the security analysts call 'non-traditional'. As it is used here, the term humanitarian interventions' includes as wide an array as possible of political practices and political subjects.
7. For a succinct statement of the problems, see Pierre Gassman, 'International Humanitarian Action: Growing Dilemmas and New Perspectives for the Twenty-First Century', in Médecins sans Frontières, op. cit., in note 1.
8. See David Campbell, 'Disaster Politics, and the Politics of Disaster: Exploring "Humanitarianism"', in Edkins (ed.). op. cit., in note 3.
9. G.I.A.D. Draper, 'Humanitarianism in the Modern Law of Armed Conflict', International Relations (Vol. 11, No. 3, 1992), pp. 239-51, and David J. Scheffer, 'Toward a Modern Doctrine of Humanitarian Intervention', University of Toledo Law Review (Vol. 23, 1992), pp. 253-93.
10. G.I.A.D. Draper, 'Humanitarianism in the Modern Law of Armed Conflict', International Relations (Vol. 11, No. 3, 1992), pp. 239-51, and David J. Scheffer, 'Toward a Modern Doctrine of Humanitarian Intervention', University of Toledo Law Review (Vol. 23, 1992), pp. 253-93.
11. Larry Minear and Thomas G. Weiss, Humanitarian Action in Times of War: A Handbook for Practitioners (Boulder, CO: Lynne Rienner, 1993), pp. 18-41 and Development Assistance Committee, DAC Guidelines on Conflict. Peace and Development Co-Operation (Paris: OECD, 1997). The conference details area available at the WWW site of the Department for International Development http://www.one world.org/dfid/
12. Larry Minear and Thomas G. Weiss, Humanitarian Action in Times of War: A Handbook for Practitioners (Boulder, CO: Lynne Rienner, 1993), pp. 18-41 and Development Assistance Committee, DAC Guidelines on Conflict. Peace and Development Co-Operation (Paris: OECD, 1997). The conference details area available at the WWW site of the Department for International Development http://www.one world.org/dfid/
13. 'Experience' functions in this argument as the foundation for new practices, even though the status of 'experience' is not so clear cut. As Joan Scott has observed, 'experience' needs to be appreciated as at once always already an interpretation...[which] is in need of interpretation. What counts as experience is neither self-evident nor straightforward; it is always contested, always therefore political'. Joan W. Scott, 'Experience', in Judith Butler and Joan W. Scott (eds.), Feminists Theorize the Political (New York, NY: Routledge, 1992), p. 37.
14. Mary B. Anderson, Do No Harm: Supporting Local Capacities for Peace through Aid (Cambridge, MA: Local Capacities for Peace Project, The Collaborative for Development Action, 1996), Chapter 4. For an indication of the way Anderson's ideas resonate in the field, see David Smock, 'Humanitarian Assistance and Conflict in Africa', Journal of Humanitarian Assistance http://www-jha.sps.ca.uk/a/aoi6.htm, reposted on 4 July 1997.
15. Mary B. Anderson, Do No Harm: Supporting Local Capacities for Peace through Aid (Cambridge, MA: Local Capacities for Peace Project, The Collaborative for Development Action, 1996), Chapter 4. For an indication of the way Anderson's ideas resonate in the field, see David Smock, 'Humanitarian Assistance and Conflict in Africa', Journal of Humanitarian Assistance http://www-jha.sps.ca.uk/a/aoi6.htm, reposted on 4 July 1997.
16. Anderson, op. cit., in note 10, p. 58.
17. Ibid., p. 22.
18. The political complexity is acknowledged in Mary D. Anderson, 'Development and the Prevention of Humanitarian Emergencies', in Thomas G. Weiss and Larry Minear (eds.), Humanitarianism Across Borders: Sustaining Civilians in Times of War (Boulder, CO: Lynne Ricnner, 1993).
19. Wendy Brown, States of Injury: Power and Freedom in Late Modernity (Princeton, NJ: Princeton University Press, 1995), p. 47.
20. Post-structuralism cannot, however, be made synonymous with Foucault. Jean Baudrillard, for example, takes somewhat different tacks on the question of politics and resistance. As such, the discussion here involves a post-structuralist rendering of the issue rather than the post-structuralist account.
21. Jürgen Habermas, 'Modernity versus Postmodernity', New German Critique (Vol. 22, 1987), p. 13. The German cultural context of Habermas's equation is detailed in Andreas Huyssen, 'Mapping the Postmodern', in Linda Nicholson (ed.), Feminism/Postmodernism (New York, NY: Routledge, 1990), pp. 251-58. For a review of this issue more sympathetic (though not conclusively so) to Habermas than Foucault, see Nancy Fraser, 'Michel Foucault: A "Young Conservative"?', Ethics (Vol. 96, 1985), pp. 165-
22. Jürgen Habermas, 'Modernity versus Postmodernity', New German Critique (Vol. 22, 1987), p. 13. The German cultural context of Habermas's equation is detailed in Andreas Huyssen, 'Mapping the Postmodern', in Linda Nicholson (ed.), Feminism/Postmodernism (New York, NY: Routledge, 1990), pp. 251-58. For a review of this issue more sympathetic (though not conclusively so) to Habermas than Foucault, see Nancy Fraser, 'Michel Foucault: A "Young Conservative"?', Ethics (Vol. 96, 1985), pp. 165-
23. Jürgen Habermas, 'Modernity versus Postmodernity', New German Critique (Vol. 22, 1987), p. 13. The German cultural context of Habermas's equation is detailed in Andreas Huyssen, 'Mapping the Postmodern', in Linda Nicholson (ed.), Feminism/Postmodernism (New York, NY: Routledge, 1990), pp. 251-58. For a review of this issue more sympathetic (though not conclusively so) to Habermas than Foucault, see Nancy Fraser, 'Michel Foucault: A "Young Conservative"?', Ethics (Vol. 96, 1985), pp. 165-
24. Similar issues are pursued in relation to Derrida in Nancy Fraser, 'The French Derrideans: Politicizing Deconstruction or Deconstructing the Political', New German Critique (Vol. 33, 1984), pp. 127-54.
25. Jürgen Habermas, 'Questions Concerning the Theory of Power: Foucault Again', in Jürgen Habermas, The Philosophical Discourse of Modernity (Oxford: Polity, 1987), p. 282. This issue is well discussed in Tom Keenan, 'The "Paradox" of Knowledge and Power: Reading Foucault on a Bias', Political Theory (Vol. 15, No. I, 1987), pp. 5-37.
26. Jürgen Habermas, 'Questions Concerning the Theory of Power: Foucault Again', in Jürgen Habermas, The Philosophical Discourse of Modernity (Oxford: Polity, 1987), p. 282. This issue is well discussed in Tom Keenan, 'The "Paradox" of Knowledge and Power: Reading Foucault on a Bias', Political Theory (Vol. 15, No. I, 1987), pp. 5-37.
27. Quoted in Habermas, op. cit., in note 17, p. 283.
28. Ibid., p. 284, emphasis added.
29. Ibid., see also Nancy Fraser, 'Foucault on Modern Power: Empirical Insights and Normative Confusions', Praxis International (Vol. 1, 1981), p. 283.
30. Ibid., see also Nancy Fraser, 'Foucault on Modern Power: Empirical Insights and Normative Confusions', Praxis International (Vol. 1, 1981), p. 283.
31. Terry Eagleton, 'Deconstruction and Human Rights', in Barbara Johnson (ed.), freedom and Interpretation: The Oxford Amnesty Lectures 1992 (New York, NY: Basic Books, 1993), p. 124, emphasis in original. In International Relations, similar sentiments are evident, for example, in Ken Booth's lament about postmodernism not having an emancipatory agenda for 'victims across the world', and Mark Neufeld's insistence that being political requires one to take sides demarcated by a universalist conception of the good. See Ken Booth, 'Human Wrongs and International Relations', International Affairs (Vol. 71, No. 1, 1995), p. 116, and Mark Neufeld, The Restructuring of International Relations Theory (Cambridge: Cambridge University Press, 1995), pp. 108-16.
32. Terry Eagleton, 'Deconstruction and Human Rights', in Barbara Johnson (ed.), freedom and Interpretation: The Oxford Amnesty Lectures 1992 (New York, NY: Basic Books, 1993), p. 124, emphasis in original. In International Relations, similar sentiments are evident, for example, in Ken Booth's lament about postmodernism not having an emancipatory agenda for 'victims across the world', and Mark Neufeld's insistence that being political requires one to take sides demarcated by a universalist conception of the good. See Ken Booth, 'Human Wrongs and International Relations', International Affairs (Vol. 71, No. 1, 1995), p. 116, and Mark Neufeld, The Restructuring of International Relations Theory (Cambridge: Cambridge University Press, 1995), pp. 108-16.
33. Terry Eagleton, 'Deconstruction and Human Rights', in Barbara Johnson (ed.), freedom and Interpretation: The Oxford Amnesty Lectures 1992 (New York, NY: Basic Books, 1993), p. 124, emphasis in original. In International Relations, similar sentiments are evident, for example, in Ken Booth's lament about postmodernism not having an emancipatory agenda for 'victims across the world', and Mark Neufeld's insistence that being political requires one to take sides demarcated by a universalist conception of the good. See Ken Booth, 'Human Wrongs and International Relations', International Affairs (Vol. 71, No. 1, 1995), p. 116, and Mark Neufeld, The Restructuring of International Relations Theory (Cambridge: Cambridge University Press, 1995), pp. 108-16.
34. Habermas, op. cit., in note 17, p. 284, and Fraser, op. cit., in note 20, p. 283.
35. Habermas, op. cit., in note 17, p. 284, and Fraser, op. cit., in note 20, p. 283.
36. Fraser, op. cit., in note 20, p. 283.
37. Nancy Fraser, 'Foucault's Body-Language: A Post-Humanist Political Rhetoric', Salmagundi (Vol. 61, 1983), p. 56, and Fraser, op. cit., in note 16, p. 180.
38. Nancy Fraser, 'Foucault's Body-Language: A Post-Humanist Political Rhetoric', Salmagundi (Vol. 61, 1983), p. 56, and Fraser, op. cit., in note 16, p. 180.
39. The focus on Foucault here should not be read as implying that his thought, although significant, was necessarily pioneering in this regard. It is the object of attention here because of the way it was singled out by Habermas and Fraser, and because of the way some of Foucault's later thinking is suggestive for rethinking the politics of humanitarianism.
40. William E. Connolly, 'The Irony d'Interpretation', in Daniel W. Conway and John E. Seery (eds.), The Politics of Irony: Essays in Self-Betrayal (New York, N Y: St Martins, 1992), p. 119.
41. Fraser, op. cit., in note 24, p. 56.
42. For a discussion, see David Campbell and Michael J. Shapiro, 'Introduction: From Ethical Theory to the Othical Relation', in David Campbell and Michael J. Shapiro (eds.), Moral Spaces: Rethinking Ethics and World Politics (Minneapolis, MN: University of Minnesota Press, 1999). The affirmative quality of being 'against' certain formulations is detailed, for example, in John D. Caputo, Against Ethics (Bloomington, IN: Indiana University Press, 1993), and Dwight Furrow, Against Theory: Continental and Analytical Challenges in Moral Philosophy (New York, NY: Routledge, 1995).
43. For a discussion, see David Campbell and Michael J. Shapiro, 'Introduction: From Ethical Theory to the Othical Relation', in David Campbell and Michael J. Shapiro (eds.), Moral Spaces: Rethinking Ethics and World Politics (Minneapolis, MN: University of Minnesota Press, 1999). The affirmative quality of being 'against' certain formulations is detailed, for example, in John D. Caputo, Against Ethics (Bloomington, IN: Indiana University Press, 1993), and Dwight Furrow, Against Theory: Continental and Analytical Challenges in Moral Philosophy (New York, NY: Routledge, 1995).
44. For a discussion, see David Campbell and Michael J. Shapiro, 'Introduction: From Ethical Theory to the Othical Relation', in David Campbell and Michael J. Shapiro (eds.), Moral Spaces: Rethinking Ethics and World Politics (Minneapolis, MN: University of Minnesota Press, 1999). The affirmative quality of being 'against' certain formulations is detailed, for example, in John D. Caputo, Against Ethics (Bloomington, IN: Indiana University Press, 1993), and Dwight Furrow, Against Theory: Continental and Analytical Challenges in Moral Philosophy (New York, NY: Routledge, 1995).
45. Fraser, op. cit., in note 16, pp. 166-70.
46. Michel Foucault, The Order of Things: An Archaeology of the Human Sciences (New York, NY: Vintage Books, 1970), pp. 318 and 312. For a good overview of the historicity of humanism, see Tony Davies, Humanism (London: Routledge, 1997).
47. Michel Foucault, The Order of Things: An Archaeology of the Human Sciences (New York, NY: Vintage Books, 1970), pp. 318 and 312. For a good overview of the historicity of humanism, see Tony Davies, Humanism (London: Routledge, 1997).
48. Martin Heidegger, 'Letter on Humanism', in David F. Krell (ed.), Basic Writings: Martin Heidegger (London: Routledge, 1993), p. 225.
49. Ibid., pp. 233-34. In the prefatory note to 'The Philosophy of Hitlerism', Levinas posed a radical question: 'We must ask ourselves if liberalism is all we need to achieve an authentic dignity for the human subject. Does this subject arrive at the human condition prior to assuming responsibility for the other man in the act of election that raises him up to this height?' The answer could only be 'no'. Emmanuel Levinas, 'Reflections on the Philosophy of Hitlerism', Critical Inquiry (Vol. 17, No. 1, 1990), p. 63.
50. Ibid., pp. 233-34. In the prefatory note to 'The Philosophy of Hitlerism', Levinas posed a radical question: 'We must ask ourselves if liberalism is all we need to achieve an authentic dignity for the human subject. Does this subject arrive at the human condition prior to assuming responsibility for the other man in the act of election that raises him up to this height?' The answer could only be 'no'. Emmanuel Levinas, 'Reflections on the Philosophy of Hitlerism', Critical Inquiry (Vol. 17, No. 1, 1990), p. 63.
51. Oliver Ramsbotham and Tom Woodhouse, Humanitarian Intervention in Contemporary Conflict (Oxford: Polity, 1996), p. 14. The ICRC principles were recognised as the norm by the International Court of Justice in the 1986 Nicaragua case. Minear and Weiss, op. cit., in note 8, p. 8. See also the discussion in Hugo Slim, 'Relief Agencies and Moral Standing in War: Principles of Humanity, Neutrality, Impartiality and Solidarity', Development in Practice (Vol. 7, No. 4, 1997), pp. 342-52. The meaning of 'humanity' and its fundamental standards is currently an issue central to a number of agendas in the United Nations. See David Petrasek, 'Moving Forward on the Development of Minimum Humanitarian Standards', American Journal of International Law (Vol 92, No. 3, 1998), pp. 557-63.
52. Oliver Ramsbotham and Tom Woodhouse, Humanitarian Intervention in Contemporary Conflict (Oxford: Polity, 1996), p. 14. The ICRC principles were recognised as the norm by the International Court of Justice in the 1986 Nicaragua case. Minear and Weiss, op. cit., in note 8, p. 8. See also the discussion in Hugo Slim, 'Relief Agencies and Moral Standing in War: Principles of Humanity, Neutrality, Impartiality and Solidarity', Development in Practice (Vol. 7, No. 4, 1997), pp. 342-52. The meaning of 'humanity' and its fundamental standards is currently an issue central to a number of agendas in the United Nations. See David Petrasek, 'Moving Forward on the Development of Minimum Humanitarian Standards', American Journal of International Law (Vol 92, No. 3, 1998), pp. 557-63.
53. Oliver Ramsbotham and Tom Woodhouse, Humanitarian Intervention in Contemporary Conflict (Oxford: Polity, 1996), p. 14. The ICRC principles were recognised as the norm by the International Court of Justice in the 1986 Nicaragua case. Minear and Weiss, op. cit., in note 8, p. 8. See also the discussion in Hugo Slim, 'Relief Agencies and Moral Standing in War: Principles of Humanity, Neutrality, Impartiality and Solidarity', Development in Practice (Vol. 7, No. 4, 1997), pp. 342-52. The meaning of 'humanity' and its fundamental standards is currently an issue central to a number of agendas in the United Nations. See David Petrasek, 'Moving Forward on the Development of Minimum Humanitarian Standards', American Journal of International Law (Vol 92, No. 3, 1998), pp. 557-63.
54. Oliver Ramsbotham and Tom Woodhouse, Humanitarian Intervention in Contemporary Conflict (Oxford: Polity, 1996), p. 14. The ICRC principles were recognised as the norm by the International Court of Justice in the 1986 Nicaragua case. Minear and Weiss, op. cit., in note 8, p. 8. See also the discussion in Hugo Slim, 'Relief Agencies and Moral Standing in War: Principles of Humanity, Neutrality, Impartiality and Solidarity', Development in Practice (Vol. 7, No. 4, 1997), pp. 342-52. The meaning of 'humanity' and its fundamental standards is currently an issue central to a number of agendas in the United Nations. See David Petrasek, 'Moving Forward on the Development of Minimum Humanitarian Standards', American Journal of International Law (Vol 92, No. 3, 1998), pp. 557-63.
55. Scheffer, op. cit., in note 7, p. 259. According to Michael Ignatieff, the moral universalism of the human rights culture, with its narrative of compassion, is the basis for the sense that something must be done in response to disasters. See Michael Ignatieff, The Warrior's Honor: Ethnic War and Modern Conscience (London: Chatto and Windus, 1998), where the ICRC is taken as the paradigmatic representation of this position.
56. Scheffer, op. cit., in note 7, p. 259. According to Michael Ignatieff, the moral universalism of the human rights culture, with its narrative of compassion, is the basis for the sense that something must be done in response to disasters. See Michael Ignatieff, The Warrior's Honor: Ethnic War and Modern Conscience (London: Chatto and Windus, 1998), where the ICRC is taken as the paradigmatic representation of this position.
57. See Liisa Malkki, 'Speechless Emissaries: Refugees, Humanitarianism, and Dehistoricization', Cultural Anthropology (Vol. 11, No. 3, 1996), pp. 377-404. This rethinking is required, in part, because the universality of humanitarianism's humanism has paradoxically effected a dehumanisation of those subject to it. In contrast to the depoliticising sense of neutrality and impartiality that marks the New Humanitarianism (not to mention the old), practices embodying such an ethos would be components of what Malkki calls an 'historicizing (and politicizing) humanism that would require us, politically and analytically, to examine our cherished notions of mankind and the human community, humanitarianism and humanitarian "crises", human rights and international justice'. This rethinking is an imperative, 'for if humanism can only constitute itself on the bodies of dehistoricized, archetypal refugees and other similarly styled victims-if clinical and philanthropic modes of humanitarianism are the only options-then citizenship in this human community itself remains curiously, indecently, outside of history'. Ibid., p. 398.
58. See Liisa Malkki, 'Speechless Emissaries: Refugees, Humanitarianism, and Dehistoricization', Cultural Anthropology (Vol. 11, No. 3, 1996), pp. 377-404. This rethinking is required, in part, because the universality of humanitarianism's humanism has paradoxically effected a dehumanisation of those subject to it. In contrast to the depoliticising sense of neutrality and impartiality that marks the New Humanitarianism (not to mention the old), practices embodying such an ethos would be components of what Malkki calls an 'historicizing (and politicizing) humanism that would require us, politically and analytically, to examine our cherished notions of mankind and the human community, humanitarianism and humanitarian "crises", human rights and international justice'. This rethinking is an imperative, 'for if humanism can only constitute itself on the bodies of dehistoricized, archetypal refugees and other similarly styled victims-if clinical and philanthropic modes of humanitarianism are the only options-then citizenship in this human community itself remains curiously, indecently, outside of history'. Ibid., p. 398.
59. Fraser, op. cit., in note 24, p. 66.
60. Friedrich Nietzsche, Daybreak: Thoughts on the Prejudices of Morality, trans. R. J. Hollingdale (Cambridge: Cambridge University Press, 1982), Paragraph 99, p. 52.
61. Quoted in Alan White, Within? Nietzsche's Labyrinth (New York, NY: Routledge, 1990), p. 146.
62. Emmanuel Levinas, Otherwise than Being or Beyond Essence, trans. A. Lingis (The Hague: Martinus Nijhoff Publishers, 1981), p. 127.
63. According to Derrida, Levinas does talk in terms of a '"Jewish humanism", whose basis is not "the concept of man", but rather the other; "the extent of the right of the other"'. Quoted in Jacques Derrida, 'Force of Law: The "Mystical Foundations of Authority"', in Drucilla Cornell, Michel Rosenfeld, and David G. Carlson (eds.), Deconstruction and the Possibility of Justice (New York, NY: Routledge, 1992), p. 22.
64. Friedrich Nietzsche, On The Genealogy of Morals, trans. W. Kaufmann and R.J. Hollingdale (New York, NY: Vintage Books, 1989), p. 79.
65. William E. Connolly, Political Theory and Modernity, Revised Edition (Ithaca, NY: Cornell University Press, 1993), p. 194.
66. 'God' is an important figure and site in Levinas' discourse that, according to Alphonso Lingis, is located in the ethical relation as 'the very nonphenomenal force of the other'. As such, Levinas neither reinscribes 'god's' ontotheological status nor avoids agreement with Nietzsche's account of the death of God. Alphonso Lingis, 'Translator's Introduction', in Levinas, op. cit., in note 39, p. xxxiii.
67. Connolly, op. cit., in note 42.
68. Ibid., pp. 194-95. I have suggested how this idea of excess plays out in international politics in David Campbell, 'Political Excess and the Limits of Imagination', Millennium: Journal of International Studies (Vol. 23, No. 2, 1994), pp. 365-75.
69. Ibid., pp. 194-95. I have suggested how this idea of excess plays out in international politics in David Campbell, 'Political Excess and the Limits of Imagination', Millennium: Journal of International Studies (Vol. 23, No. 2, 1994), pp. 365-75.
70. Richard Kearney, 'Dialogue with Jacques Derrida', in Richard Kearney, Dialogues with Contemporary Continental Thinkers: The Phenomenological Heritage (Manchester: Manchester University Press, 1984), pp. 117-18.
71. Ibid.
72. This ethos of political criticism is discussed further in David Campbell, National Deconstruction: Violence. Identity and Justice in Bosnia (Minneapolis, MN: University of Minnesota Press, 1998), Chapter I.
73. William E. Connolly, The Ethical Sensibility of Michel Foucault', in Jeremy Moss (ed.), The Later Foucault (London: Sage, 1997), p. 116.
74. Quoted in ibid., pp. 110 and 117.
75. Paul Patton, 'Foucault's Subject of Power', in Moss (ed.), op. cit., in note 49, pp. 64-65.
76. Michel Foucault, 'The Ethics of the Concern of the Self as a Practice of Freedom', in Paul Rabinow (ed.), Ethics: Subjectivity and Truth, trans. R. Hurley et al. (New York, NY: The Free Press, 1997), p. 284, and Patton, op. cit., in note 51, p. 73.
77. Michel Foucault, 'The Ethics of the Concern of the Self as a Practice of Freedom', in Paul Rabinow (ed.), Ethics: Subjectivity and Truth, trans. R. Hurley et al. (New York, NY: The Free Press, 1997), p. 284, and Patton, op. cit., in note 51, p. 73.
78. Foucault, op. cit., in note 52, p. 292.
79. Ibid., emphasis added.
80. Patton, op. cit., in note 51, p. 73.
81. Foucault, op. cit., in note 52, p. 292.
82. Patton, op. cit., in note 51, p. 73.
83. Foucault, op. cit., in note 52, p. 298.
84. Ibid, p. 299.
85. Ibid.
86. Michel Foucault, 'What is Enlightenment?', in Paul Rabinow (ed.), The Foncault Reader (New York, NY: Pantheon, 1984), p. 50.
87. Patton, op. cit., in note 51, p. 73.
88. Ibid.
89. An important consideration is whether 'recognition' is the key issue, or whether the question of 'life' and its affirmation is something which precedes recognition and all that concept entails.
90. This political figuration, its relationship to the Bosnian War, and examples of its materialisation, is the subject of Campbell, op. cit., in note 48.
91. For the necessary relationship of pluralisation to fundamentalisation, see William E: Connolly,The Ethos of Pluralization (Minneapolis, MN: University of Minnesota Press, 1995).
92. Connolly, op. cit., in note 49, p. 114.
93. Quoted in Duncan Ivison, 'The Disciplinary Moment: Foucault, Law and the Reinscription of Rights', in Moss (ed.), op. cit., in note 49, p. 142.
94. Didier Eribon, Michel Foucault, trans. B. Wing (Cambridge, MA: Harvard University Press, 1991), p. 267. Kouchner's initiative led to a split in the ranks of MSF and his founding of Medecins du Monde, an organisation which shared MSF's aims but pursued a more publicly prominent position. See 'Ethics, Sans Frontieres', The Guardian, 24 September 1993, p. 13.
95. Didier Eribon, Michel Foucault, trans. B. Wing (Cambridge, MA: Harvard University Press, 1991), p. 267. Kouchner's initiative led to a split in the ranks of MSF and his founding of Medecins du Monde, an organisation which shared MSF's aims but pursued a more publicly prominent position. See 'Ethics, Sans Frontieres', The Guardian, 24 September 1993, p. 13.
96. Eribon, op. cit., in note 69, pp. 278-79.
97. Quoted in Keenan, op. cit., in note 17, pp. 20-21. It is also excerpted, with a slightly different translation, in Eribon, op. cit., in note 69, p. 279.
98. Quoted in Keenan, op. cit., in note 17, pp. 20-21. It is also excerpted, with a slightly different translation, in Eribon, op. cit., in note 69, p. 279.
99. Keenan, op. cit., in note 17, pp. 20-21. Keenan provides an insightful reading of the complexities implicated in this reworking of rights on pp. 22-32. This text is also discussed in Ivison, op. cit., in note 68, p. 135, where Foucault's discourse of rights is similarly considered.
100. Keenan, op. cit., in note 17, pp. 20-21. Keenan provides an insightful reading of the complexities implicated in this reworking of rights on pp. 22-32. This text is also discussed in Ivison, op. cit., in note 68, p. 135, where Foucault's discourse of rights is similarly considered.
101. 'Nietzsche and the Machine: Interview with Jacques Derrida by Richard Beardsworth', Journal of Nietzsche Studies (Issue 7, 1994), pp. 47-48, emphasis added. See also the discussion in Jacques Derrida, Specters of Marx: The State of the Debt, the Work of Mourning, and the New International, trans. P. Kamuf (New York, NY: Routledge: 1994), especially pp. 84-85.
102. 'Nietzsche and the Machine: Interview with Jacques Derrida by Richard Beardsworth', Journal of Nietzsche Studies (Issue 7, 1994), pp. 47-48, emphasis added. See also the discussion in Jacques Derrida, Specters of Marx: The State of the Debt, the Work of Mourning, and the New International, trans. P. Kamuf (New York, NY: Routledge: 1994), especially pp. 84-85.
103. I explore the complexities of the politics of the decision, and the politics of Derrida's thought generally, in Campbell, op. cit., in note 48, Chapter 6.
104. Michel Foucault, 'The History of Sexuality', in Colin Gordon (ed.), Power/Knowledge: Selected Interviews and Other Writings 1972-1977 (New York, NY: Pantheon, 1980), p. 190.
105. Kearney, op. cit., in note 46, pp. 119-20.
106. Derrida, op. cit., in note 73, p. 84.
107. Melissa Orlie, 'Living Ethically, Acting Politically (Ithaca, NY: Cornell University Press, 1997), p. 1169.
108. For work which already incorporates these dimensions, see Liisa H. Malkki, 'Refugees and Exile: From "Refugee Studies" to the National Order of Things', Annual Review of Anthropology (Vol. 24, 1995), pp. 495-523; Liisa H. Malkki, Purity and Exile: Violence, Memory, and National Cosmology Among Hutu Refugees in Tanzania (Chicago, IL: University of Chicago Press, 1995); and Francois Debrix, Re-envisioning Peacekeeping: Simulation, the U.N., and the Mobilization of Ideology (Minneapolis, MN: University of Minnesota Press, forthcoming).
109. For work which already incorporates these dimensions, see Liisa II. Malkki, 'Refugees and Exile: From "Refugee Studies" to the National Order of Things', Annual Review of Anthropology (Vol. 24, 1995), pp. 495-523; Liisa H. Malkki, Purity and Exile: Violence, Memory, and National Cosmology Among Hutu Refugees in Tanzania (Chicago, IL: University of Chicago Press, 1995); and Francois Debrix, Re-envisioning Peacekeeping: Simulation, the U.N., and the Mobilization of Ideology (Minneapolis, MN: University of Minnesota Press, forthcoming).
110. For work which already incorporates these dimensions, see Liisa II. Malkki, 'Refugees and Exile: From "Refugee Studies" to the National Order of Things', Annual Review of Anthropology (Vol. 24, 1995), pp. 495-523; Liisa H. Malkki, Purity and Exile: Violence, Memory, and National Cosmology Among Hutu Refugees in Tanzania (Chicago, IL: University of Chicago Press, 1995); and Francois Debrix, Re-envisioning Peacekeeping: Simulation, the U.N., and the Mobilization of Ideology (Minneapolis, MN: University of Minnesota Press, forthcoming).
111. On the MSF position, see Philippe Garigne, 'Intervention-sanction and "Droit d'ingèrence" in International Humanitarian Law', International Journal (Vol. 48, 1993), p. 671. On the notion of a post-secular caritas, see Romand Coles, Rethinking Generosity: Critical Theory and the Politics of Caritas (Ithaca, NY: Cornell University Press, 1997).
112. On the MSF position, see Philippe Garigne, 'Intervention-sanction and "Droit d'ingèrence" in International Humanitarian Law', International Journal (Vol. 48, 1993), p. 671. On the notion of a post-secular caritas, see Romand Coles, Rethinking Generosity: Critical Theory and the Politics of Caritas (Ithaca, NY: Cornell University Press, 1997).
113. See Campbell, op. cit., in note 48, especially Chapters 6 and 7.