Jane Bennett – författare

In Vibrant Matter the political theorist Jane Bennett, renowned for her work on nature, ethics, and affect, shifts her focus from the human experience of things to things themselves. Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events. Toward that end, she theorizes a “vital materiality” that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we to acknowledge that agency always emerges as the effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events.Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the “vital force” inherent in material forms. Bennett concludes by sketching the contours of a “green materialist” ecophilosophy.

Kartotek 4: Jane Bennett – System och ting: Vital materialism och objektorienterad filosofi. J.G. Ballard – Prima Belladonna. Förord av Jesper Olsson. Tanken bakom skriftserien Kartotek är att lyfta fram viktiga teoretiska texter för en nordisk läsekrets i ett format som uppmuntrar till dialog mellan filosofi, teoretiskt tänkande, skönlitteratur och konst, samt inbjuder till vidare fördjupning. Varje del av skriftserien består var för sig av två texter, en teoretisk eller essäistisk text ackompanjerad av en skönlitterär text. Materiellt påminner varje del i skriftserien om små pamfletter, tryckta på enkelt papper, klammerhäftade, lätta att ta med på bussen tåget eller flyget, och menade att distribueras mellan vänner och kollegor.

The Politics of Moralizing issues a stern warning about the risks of speaking, writing, and thinking in a manner too confident about one's own judgments and asks, "Can a clear line be drawn between dogmatism and simple certainty and indignation?" Bennett and Shapiro enter the debate by questioning what has become a popular, even pervasive, cultural narrative told by both the left and the right: the story of the West's moral decline, degeneration, or confusion. Contributors explore the dynamics and dilemmas of moralizing by advocates of patriotism, environmental protection, and women's rights while arguing that the current discourse gives free license to self-aggrandizement, cruelty, vengeance and punitiveness and a generalized resistance to or abjection of diversity.

It is a commonplace that the modern world cannot be experienced as enchanted--that the very concept of enchantment belongs to past ages of superstition. Jane Bennett challenges that view. She seeks to rehabilitate enchantment, showing not only how it is still possible to experience genuine wonder, but how such experience is crucial to motivating ethical behavior. A creative blend of political theory, philosophy, and literary studies, this book is a powerful and innovative contribution to an emerging interdisciplinary conversation about the deep connections between ethics, aesthetics, and politics. As Bennett describes it, enchantment is a sense of openness to the unusual, the captivating, and the disturbing in everyday life. She guides us through a wide and often surprising range of sources of enchantment, showing that we can still find enchantment in nature, for example, but also in such unexpected places as modern technology, advertising, and even bureaucracy. She then explains how everyday moments of enchantment can be cultivated to build an ethics of generosity, stimulating the emotional energy and honing the perceptual refinement necessary to follow moral codes.Throughout, Bennett draws on thinkers and writers as diverse as Kant, Schiller, Thoreau, Kafka, Marx, Weber, Adorno, and Deleuze. With its range and daring, The Enchantment of Modern Life is a provocative challenge to the centuries-old "narrative of disenchantment," one that presents a new "alter-tale" that discloses our profound attachment to the human and nonhuman world.

Thoreau's Nature: Ethics, Politics, and the Wild explores how Thoreau crafted a life open to "the Wild," a term that marks the startling element of foreignness in every object of experience, however familiar. Thoreau's encounters with nature, Bennett argues, allowed him to resist his all-too-human tendency toward intellectual laziness, social conformity, and political complacency. Bennett pursues this theme by constructing a series of dialogues between Thoreau and our contemporaries: Foucault on identity and power, Haraway on the nature/culture of division, Hollywood celebrities on the Walden Woods Project, the National Endowment for the Humanities on politics and art, and Kafka on the question of political idealism. The pertinence to the late 20th century of Thoreau's pursuit of independent judgment, ecological foresight, and moral nobility becomes apparent through these engagements.

Informed by recent developments in literary criticism and social theory, In the Nature of Things addresses the presumption that nature exists independent of culture and, in particular, of language. The theoretical approaches of the contributors represent both modernist and postmodernist positions, including feminist theory, critical theory, Marxism, science fiction, theology, and botany. They demonstrate how the concept of nature is invoked and constituted in a wide range of cultural projects-from the Bible to science fiction movies, from hunting to green consumerism. Ultimately, it weeks to link the work of theorists concerned with nature and the environment to nontheorists who share similar concerns.Contributors include R. McGreggor Cawley, Romand Coles, William E. Connolly, Jan E. Dizard, Valerie Hartouni, Cheri Lucas Jennings, Bruce H. Jennings, Timothy W. Luke, Shane Phelan, John Rodman, Michael J. Shapiro, and Wade Sikorski.

In influx & efflux Jane Bennett pursues a question that was bracketed in her book Vibrant Matter: how to think about human agency in a world teeming with powerful nonhuman influences? “Influx & efflux”-a phrase borrowed  from Whitman's "Song of Myself"-refers to everyday movements whereby outside influences enter bodies, infuse and confuse their organization, and then exit, themselves having been transformed into something new. How to describe the human efforts involved in that process? What kinds of “I” and “we” can live well and act effectively in a world of so many other lively materialities? Drawing upon Whitman, Thoreau, Caillois, Whitehead, and other poetic writers, Bennett links a nonanthropocentric model of self to a radically egalitarian pluralism and also to a syntax and style of writing appropriate to the entangled world in which we live. The book tries to enact the uncanny process by which we “write up” influences that pervade, enable, and disrupt us.

In influx & efflux Jane Bennett pursues a question that was bracketed in her book Vibrant Matter: how to think about human agency in a world teeming with powerful nonhuman influences? “Influx & efflux”-a phrase borrowed  from Whitman's "Song of Myself"-refers to everyday movements whereby outside influences enter bodies, infuse and confuse their organization, and then exit, themselves having been transformed into something new. How to describe the human efforts involved in that process? What kinds of “I” and “we” can live well and act effectively in a world of so many other lively materialities? Drawing upon Whitman, Thoreau, Caillois, Whitehead, and other poetic writers, Bennett links a nonanthropocentric model of self to a radically egalitarian pluralism and also to a syntax and style of writing appropriate to the entangled world in which we live. The book tries to enact the uncanny process by which we “write up” influences that pervade, enable, and disrupt us.