Zur Methode der Widerspruchsoffenheit

Prof. Martin Nonhoff (RTG Contradiction Studies und InIIS), Christian Leonhardt (InIIS), Samia Mohammed & Carolin Zieringer (RTG Contradiction Studies)

09/28/2023 11:00 am –1:00 pm

U Bremen

Chair: Prof. Frank Nullmeier (U Bremen)

Christian Leonhardt (InIIS): „Poetik der Theorie. Widersprüchliche Erzählungen und aktivistische Theorieproduktion“

Samia Mohammed (RTG Contradiction Studies): „Freiheit und ihre Widersprüche. Widerspruchsoffenes Theoretisieren als Methode einer Freiheitstheorie der Gegenwart“

Martin Nonhoff (RTG Contradiction Studies und InIIS): „Die Politische Theorie als agonales Feld. Wieso nicht jede Form der Theorie jedes politisch-theoretische Problem lösen muss“

Carolin Zieringer (RTG Contradiction Studies): „Politische Theorie, die sich sorgt: was widerspruchsoffene radikaldemokratische Theorie von Fürsorgepraxen lernen könnte“

Congress Politische Theorie in Zeiten der Unsicherheit

Back to overview
l’illusion d’une unité

“Foucault speaks of contradiction as l’illusion d’une unité.”

Ingo H. Warnke
idea of democratic critique

“If you think that acts of contradicting someone always need to point to better solutions, you haven’t really understood the idea of democratic critique.”

Martin Nonhoff
Bhabha on enlightenment and coloniality

“Homi Bhabha says about the contradiction between the ideals of the enlightenment, claims to democracy and solidarity and simultaneous colonization and ongoing coloniality: ‘That ideological tension, visible in the history of the West as a despotic power, at the very moment of the birth of democracy and modernity, has not been adequately written in a contradictory and contrapuntal discourse of tradition.’”

Kerstin Knopf
earthing

“Geography as a discipline stands for a certain worlding, if not earthing, of contradiction, in both theoretical and pracitcal respect.”

Julia Lossau
Afterlife of colonialism

“Contradiction comes in many different forms. None is so debilitating than when the coloniser transitions, textually not politically, to decoloniality without taking the responsibility for the afterlife of colonialism, which they continue to benefit from. Self-examination and self-interrogation of the relations of coloniality, a necessity, seem nearly impossible for the coloniser who continues to act as beneficiary, masked in the new-found language of White fragility, devoid of an ethical responsibility of the very system of White domination they claim to be against.” (Black Consciousness and the Politics of the Flesh)

Rozena Maart