Linda M. G. Zerilli – författare

In this sweeping look at political and philosophical history, Linda M. G. Zerilli unpacks the tightly woven core of Hannah Arendt's unfinished work on a tenacious modern problem: how to judge critically in the wake of the collapse of inherited criteria of judgment. Engaging a remarkable breadth of thinkers, including Ludwig Wittgenstein, Leo Strauss, Immanuel Kant, Frederick Douglas, John Rawls, J rgen Habermas, Martha Nussbaum, and many others, Zerilli clears a hopeful path between an untenable universalism and a cultural relativism that forever defers the possibility of judging at all. Zerilli deftly outlines the limitations of existing debates, both those that concern themselves with the impossibility of judging across cultures and those that try to find transcendental, rational values to anchor judgement. Looking at Kant through the lens of Arendt, Zerilli develops the notion of a public conception of truth, and from there she explores relativism, historicism, and universalism as they shape feminist approaches to judgment.Following Arendt even further, Zerilli arrives at a hopeful new pathway seeing the collapse of philosophical criteria for judgment not as a problem but a way to practice judgment anew as a world-building activity of democratic citizens. The result is an astonishing theoretical argument that travels through and goes beyond some of the most important political thought of the modern period.

In this sweeping look at political and philosophical history, Linda M. G. Zerilli unpacks the tightly woven core of Hannah Arendt’s unfinished work on a tenacious modern problem: how to judge critically in the wake of the collapse of inherited criteria of judgment. Engaging a remarkable breadth of thinkers, including Ludwig Wittgenstein, Leo Strauss, Immanuel Kant, Frederick Douglass, John Rawls, Jürgen Habermas, Martha Nussbaum, and many others, Zerilli clears a hopeful path between an untenable universalism and a cultural relativism that forever defers the possibility of judging at all.             Zerilli deftly outlines the limitations of existing debates, both those that concern themselves with the impossibility of judging across cultures and those that try to find transcendental, rational values to anchor judgment. Looking at Kant through the lens of Arendt, Zerilli develops the notion of a public conception of truth, and from there she explores relativism, historicism, and universalism as they shape feminist approaches to judgment. Following Arendt even further, Zerilli arrives at a hopeful new pathway—seeing the collapse of philosophical criteria for judgment not as a problem but a way to practice judgment anew as a world-building activity of democratic citizens. The result is an astonishing theoretical argument that travels through—and goes beyond—some of the most important political thought of the modern period.  

In contemporary feminist theory, the problem of feminine subjectivity persistently appears and reappears as the site that grounds all discussion of feminism. In Feminism and the Abyss of Freedom, Linda M. G. Zerilli argues that the persistence of this subject-centered frame severely limits feminists'' capacity to think imaginatively about the central problem of feminist theory and practice: a politics concerned with freedom. Offering both a discussion of feminism in its postmodern context and a critique of contemporary theory, Zerilli here challenges feminists to move away from a theory-based approach, which focuses on securing or contesting "women" as an analytic category of feminism, to one rooted in political action and judgment. She revisits the democratic problem of exclusion from participation in common affairs and elaborates a freedom-centered feminism as the political practice of beginning anew, world-building, and judging.  In a series of case studies, Zerilli draws on the political thought of Hannah Arendt to articulate a nonsovereign conception of political freedom and to explore a variety of feminist understandings of freedom in the twentieth century, including ones proposed by Judith Butler, Monique Wittig, and the Milan Women''s Bookstore Collective. In so doing, Zerilli hopes to retrieve what Arendt called feminism''s lost treasure: the original and radical claim to political freedom.

A critique of the concept of truth presupposed by the post-truth debate—and a bold new vision for a more pluralistic citizenry.  We say that we live in a “post-truth” era because disinformation threatens our confidence in the existence of a shared public world. Affirming objective truth may, therefore, seem necessary to save democracy. According to political theorist Linda M. G. Zerilli, such affirmation can stifle political debate and silence dissent. In fact, Zerilli argues that the unqualified insistence on objective truth is as dangerous for democracy as denying it.Drawing on Arendt, Foucault, and Wittgenstein, A Democratic Theory of Truth challenges the concept of truth presupposed by the post-truth debate. It argues that we, the people, have an essential role in discovering and evaluating any truth relevant to the political realm. The result is a striking defense of plurality, dissent, and opinion in contemporary democratic societies.

A critique of the concept of truth presupposed by the post-truth debate—and a bold new vision for a more pluralistic citizenry.  We say that we live in a “post-truth” era because disinformation threatens our confidence in the existence of a shared public world. Affirming objective truth may, therefore, seem necessary to save democracy. According to political theorist Linda M. G. Zerilli, such affirmation can stifle political debate and silence dissent. In fact, Zerilli argues that the unqualified insistence on objective truth is as dangerous for democracy as denying it.Drawing on Arendt, Foucault, and Wittgenstein, A Democratic Theory of Truth challenges the concept of truth presupposed by the post-truth debate. It argues that we, the people, have an essential role in discovering and evaluating any truth relevant to the political realm. The result is a striking defense of plurality, dissent, and opinion in contemporary democratic societies.

In contemporary feminist theory, the problem of feminine subjectivity persistently appears and reappears as the site that grounds all discussion of feminism. In "Feminism and the Abyss of Freedom," Linda M. G. Zerilli argues that the persistence of this subject-centered frame severely limits feminists' capacity to think imaginatively about the central problem of feminist theory and practice: a politics concerned with freedom. Offering both a discussion of feminism in its postmodern context and a critique of contemporary theory, Zerilli here challenges feminists to move away from a theory-based approach, which focuses on securing or contesting "women" as an analytic category of feminism, to one rooted in political action and judgment. She revisits the democratic problem of exclusion from participation in common affairs and elaborates a freedom-centered feminism as the political practice of beginning anew, world-building, and judging.In a series of case studies, Zerilli draws on the political thought of Hannah Arendt to articulate a nonsovereign conception of political freedom and to explore a variety of feminist understandings of freedom in the twentieth century, including ones proposed by Judith Butler, Monique Wittig, and the Milan Women's Bookstore Collective. In so doing, Zerilli hopes to retrieve what Arendt called feminism's lost treasure; the original and radical claim to political freedom.

In contemporary feminist theory, the problem of feminine subjectivity persistently appears and reappears as the site that grounds all discussion of feminism. In "Feminism and the Abyss of Freedom," Linda M. G. Zerilli argues that the persistence of this subject-centered frame severely limits feminists' capacity to think imaginatively about the central problem of feminist theory and practice: a politics concerned with freedom. Offering both a discussion of feminism in its postmodern context and a critique of contemporary theory, Zerilli here challenges feminists to move away from a theory-based approach, which focuses on securing or contesting "women" as an analytic category of feminism, to one rooted in political action and judgment. She revisits the democratic problem of exclusion from participation in common affairs and elaborates a freedom-centered feminism as the political practice of beginning anew, world-building, and judging.In a series of case studies, Zerilli draws on the political thought of Hannah Arendt to articulate a nonsovereign conception of political freedom and to explore a variety of feminist understandings of freedom in the twentieth century, including ones proposed by Judith Butler, Monique Wittig, and the Milan Women's Bookstore Collective. In so doing, Zerilli hopes to retrieve what Arendt called feminism's lost treasure; the original and radical claim to political freedom.

Woman has been defined in classic political theory as elusive yet dangerous, by her nature fundamentally destructive to public life. In the view of Linda M. G. Zerilli, however, gender relations shape the very grammar of citizenship. In deeply textured interpretations of Rousseau, Burke, and Mill, Zerilli recasts our understanding of woman as the agent of social chaos and makes a major advance for feminist political theory.

Woman has been defined in classic political theory as elusive yet dangerous, by her nature fundamentally destructive to public life. In the view of Linda M. G. Zerilli, however, gender relations shape the very grammar of citizenship. In deeply textured interpretations of Rousseau, Burke, and Mill, Zerilli recasts our understanding of woman as the agent of social chaos and makes a major advance for feminist political theory.