James Martel – författare

The Routledge Handbook of Law and the Anthropocene provides a critical survey into the function of law and governance during a time when humans have the power to impact the Earth system.The Anthropocene is a “crisis of the earth system.” This book addresses its implications for law and legal thinking in the twenty-first century. Unpacking the challenges of the Anthropocene for advocates of ecological law and politics, this handbook pursues a range of approaches to the scientific fact of anthropocentrism, with contributions from lawyers, philosophers, geographers, and environmental and political scientists. Rather than adopting a hubristic normativity, the contributors engage methods, concepts, and legal instruments in a way that underscores the importance of humility and an expansive ethical worldview. Contributors to this volume are leading scholars and future leaders in the field. Rather than upholding orthodoxy, the handbook also problematizes received wisdom and is grounded in the conviction that the ideas we have inherited from the Holocene must all be open to question.Engaging such issues as the Capitalocene, Gaia theory, the rights of nature, posthumanism, the commons, geoengineering, and civil disobedience, this handbook will be of enormous interest to academics, students, and others with interests in ecological law and the current environmental crisis.

Divine Violence looks at the question of political theology and its connection to sovereignty. It argues that the practice of sovereignty reflects a Christian eschatology, one that proves very hard to overcome even by left thinkers, such as Arendt and Derrida, who are very critical of it. These authors fall into a trap described by Carl Schmitt whereby one is given a (false) choice between anarchy and sovereignty, both of which are bound within—and return us to—the same eschatological envelope. In Divine Violence, the author argues that Benjamin supplies the correct political theology to help these thinkers. He shows how to avoid trying to get rid of sovereignty (the "anarchist move" that Schmitt tells us forces us to "decide against the decision") and instead to seek to de-center and dislocate sovereignty so that it’s mythological function is disturbed. He does this with the aid of divine violence, a messianic force that comes into the world to undo its own mythology, leaving nothing in its wake. Such a move clears the myths of sovereignty away, turning us to our own responsibility in the process. In that way, the author argues,Benjamin succeeds in producing an anarchism that is not bound by Schmitt’s trap but which is sustained even while we remain dazzled by the myths of sovereignty that structure our world.Divine Violence will be of interest to students of political theory, to those with an interest in political theology, philosophy and deconstruction, and to those who are interested in thinking about some of the dilemmas that the ‘left’ finds itself in today.

Divine Violence looks at the question of political theology and its connection to sovereignty. It argues that the practice of sovereignty reflects a Christian eschatology, one that proves very hard to overcome even by left thinkers, such as Arendt and Derrida, who are very critical of it. These authors fall into a trap described by Carl Schmitt whereby one is given a (false) choice between anarchy and sovereignty, both of which are bound within—and return us to—the same eschatological envelope. In Divine Violence, the author argues that Benjamin supplies the correct political theology to help these thinkers. He shows how to avoid trying to get rid of sovereignty (the "anarchist move" that Schmitt tells us forces us to "decide against the decision") and instead to seek to de-center and dislocate sovereignty so that it’s mythological function is disturbed. He does this with the aid of divine violence, a messianic force that comes into the world to undo its own mythology, leaving nothing in its wake. Such a move clears the myths of sovereignty away, turning us to our own responsibility in the process. In that way, the author argues,Benjamin succeeds in producing an anarchism that is not bound by Schmitt’s trap but which is sustained even while we remain dazzled by the myths of sovereignty that structure our world.Divine Violence will be of interest to students of political theory, to those with an interest in political theology, philosophy and deconstruction, and to those who are interested in thinking about some of the dilemmas that the ‘left’ finds itself in today.

Notions of love intersect with ideas on personal liberty, obligation, individuality, self, and difference in this study. James Martel contends that theorists' inattention to the subject has impoverished our explorations of political discourse.

Notions of love intersect with ideas on personal liberty, obligation, individuality, self, and difference in this study. James Martel contends that theorists' inattention to the subject has impoverished our explorations of political discourse.

“This is a sophisticated and fascinating argument written in a very enjoyably entertaining style. It is hard for me to see how readers initially interested in these texts will not be ‘swept off their feet’ by the core assertions of this author, and the devastatingly comprehensive way in which he demonstrates those arguments.” —Brent Steele, University of KansasIn Textual Conspiracies, James R. Martel applies the literary, theological, and philosophical insights of Walter Benjamin to the question of politics and the predicament of the contemporary left. Through the lens of Benjamin’s theories, as influenced by Kafka, of the fetishization of political symbols and signs, Martel looks at the ways in which various political and literary texts “speak” to each other across the gulf of time and space, thereby creating a “textual conspiracy” that destabilizes grand narratives of power and authority and makes the narratives of alternative political communities more apparent. However, in keeping with Benjamin’s insistence that even he is complicit with the fetishism that he battles, Martel decentralizes Benjamin’s position as the key theorist for this conspiracy and contextualizes Benjamin in what he calls a “constellation” of pairs of thinkers and writers throughout history, including Alexis de Tocqueville and Edgar Allen Poe, Hannah Arendt and Federico García Lorca, and Frantz Fanon and Assia Djebar.

Walter Benjamin’s “Critique of Violence,” widely considered his final word on law, proposes that all manifestations of law are false stand-ins for divine principles of truth and justice that are no longer available to human beings. However, he also suggests that we must have law—we are held under a divine sanction that does not allow us to escape our responsibilities. James R. Martel argues that this paradox is resolved by considering that, for Benjamin, there is only one law that we must obey absolutely—the Second Commandment against idolatry. What remains of law when its false bases of authority are undermined would be a form of legal and political anarchism, quite unlike the current system of law based on consistency and precedent.Martel engages with the ideas of key authors including Alain Badiou, Immanuel Kant, and H.L.A. Hart in order to revisit common contemporary assumptions about law. He reveals how, when treated in constellation with these authors, Benjamin offers a way for human beings to become responsible for their own law, thereby avoiding the false appearance of a secular legal practice that remains bound by occult theologies and fetishisms.

How Not to Be Governed explores the contemporary debates and questions concerning anarchism in our own time. The authors address the political failures of earlier practices of anarchism, and the claim that anarchism is impracticable, by examining the anarchisms that have been theorized and practiced in the midst of these supposed failures. The authors revive the possibility of anarchism even as they examine it with a critical lens. Rather than breaking with prior anarchist practices, this volume reveals the central values and tactics of anarchism that remain with us, practiced even in the most unlikely and "impossible" contexts.

How Not to Be Governed explores the contemporary debates and questions concerning anarchism in our own time. The authors address the political failures of earlier practices of anarchism, and the claim that anarchism is impracticable, by examining the anarchisms that have been theorized and practiced in the midst of these supposed failures. The authors revive the possibility of anarchism even as they examine it with a critical lens. Rather than breaking with prior anarchist practices, this volume reveals the central values and tactics of anarchism that remain with us, practiced even in the most unlikely and "impossible" contexts.