On a neglected argument in French philosophy: Sceptical humanism in Montaigne, Voltaire and Camus

This paper wants to draw out a common argument in three great philosophers and littérateurs in modern French thought: Michel de Montaigne, Voltaire, and Albert Camus. The argument makes metaphysical and theological scepticism the first premise for a universalistic political ethics, as per Voltaire's: "it is clearer still that we ought to be tolerant of one another, because we are all weak, inconsistent, liable to fickleness and error." The argument, it seems to me, presents an interestingly overlooked, deeply important and powerful contribution to the philosophical discourse of modernity. On one hand, theological and post-structuralist critics of "humanism" usually take the latter to depend either on an essentialist philosophical anthropology, or a progressive philosophy of history. The former, it is argued, is philosophically contestable and ethically contentious (since however we define the human "essence," we are bound to exclude some "others"). The latter, for better or worse, is a continuation of theological eschatology by another name. So both, if not "modernity" per se, should somehow be rejected. But an ethical universalism - like that we find in Montaigne, Bayle, Voltaire, or Camus - which does not claim familiarity with metaphysical or eschatological truths, but humbly confesses our epistemic finitude, seeing in this the basis for ethical solidarity, eludes these charges. On the other hand, philosophical scepticism plays a large role in the post-structuralist criticisms of modern institutions and ideas in ways which have been widely taken to license forms of ethics which problematically identify responsibility, with taking a stand unjustifiable by recourse to universalizable reasons. But, in Montaigne, Voltaire and Camus, our ignorance concerning the highest or final truths does not close off, but rather opens up, a new descriptive sensitivity to the foibles and complexities of human experience: a sensitivity reflected amply, and often hilariously, in their literary productions. As such, a critical agnosticism concerning claims about things "in the heavens and beneath the earth" does not, for such a "sceptical humanism," necessitate decisionism or nihilism. Instead, it demands a redoubled ethical sensitivity to the complexities and plurality of political life which sees the dignity of "really-existing" others, whatever their metaphysical creeds, as an inalienable first datum of ethical conduct and reflection. After tracking these arguments in Montaigne, Voltaire, and Camus, the essay closes by reflecting on, and contesting, one more powerful theological argument against modern agnosticism's allegedly deleterious effects on ethical culture: that acknowledging ignorance concerning the highest things robs us of the basis for awe or wonder, the wellspring of human beings' highest ethical, aesthetic, and spiritual achievements.

Gender roles and the education gender gap in Turkey

Using nationally representative data on individual subjective views on gender roles, we examine the gender gap in educational achievement in Turkey and show that the cultural bias against the education of girls is a fundamental factor behind their low educational attainment in socially conservative societies. The 1997 education reform in Turkey extended compulsory schooling from 5 to 8 years. Using the reform as a natural experiment, we investigate the impact of the reform on the effects of mothers’ traditional views in determining children’s educational attainment. We find that the reform helped reduce school dropout rates across the country. Nevertheless, regardless of the mother’s view on gender roles, the reductions in school dropout rates were similar for boys and girls, failing to eliminate the gender gap against girls. Turkey is an excellent environment to study the effects of societal gender roles since it combines modernity with traditionalism and displays a wide spectrum of views on gender roles. It is also one of the few developing countries where a gender gap to the detriment of females still exists in educational achievement

Extraordinary television time travel and the wonderful end to the working day

In this article I will present two arguments. First, the argument that the time travel television series historically provided viewers with a spectacular temporal and spatial alternative to the routine of everyday life, the regulation of television scheduling, and the small-world confines of domestic subjectivity. Taking the decades of the 1970s and 1980s, predominantly in a UK viewing environment, I will suggest that the special effect rendering of the time travel sequence expanded the viewer’s material universe, and affectively wrenched the television set free from the strictures of scheduling and realist programming. Further, the time travel series readily and regularly took the domestic space, the ordinary day and the everyman/ person into awesome environments and situations that suggested alternative lifestyles and behaviours, with a different existential tempo and rhythm. At a narrative, thematic, meta- textual, and aesthetically spectacular level, television time travel saw to the wonderful end of the working day. Case studies include Sapphire and Steal, Dr Who, and Quantum Leap. Second, the article will argue that rather than the contemporary time travel television series being an extraordinary alternative to ordinary life, they instead articulate convergence culture, deregulation, multiple channel viewing, and time-shift culture where there is no such thing as an ordinary working day or domestic viewing context.

The age of ‘depoliticisation’ and ‘dejuridification’ and its ‘logic of assembling’: an essay against the instrumentalist use of comparative law’s geopolitics

While comparative law has become a key discipline, its instrumentalist use has turned out to be a powerful weapon: it is the ‘pen’ by which the identity of and differences in law’s geopolitics are continually written and rewritten. Given its attractive functionalist essence, comparative law is gaining increasing international credit as a way of developing newer theories of sovereignty and governance in a framework in which law is conceived of less as a set of rules and more as a symbolic vestimentum of global soft power. The present contribution critically investigates the relationship between distortive views of comparative law’s geopolitics and the intimate essence of the doctrine aimed at creating the ‘aspatial’, unbounded, illimitable (and hence intangible) liberal global order whose governance appears to transcend the idea and form(s) of law through which the ‘politicization’ and ‘juridification’ of modernity have been achieved in the last century. In doing so, it also addresses why such an alliance has made it easier to ‘discover’ and ‘sell’ the smooth and rectilinear land of the figuratively unspoken and unwritten as the terra incognita that lies over what is created by the constructivist political intervention(s) of the modern nation-state

Not done and dusted: agency and structure in youth participation

Abstract A growing body of education policy and practice purports to educate young people to become reflexive citizens with the capacity to direct their own lives as well as to ‘make a difference’ in ways that improve the democratic fabric of society. This reinforces a discourse of youth agency that obscures the structural inequalities that continue to centrally influence some young people’s lives and to play themselves out in complex ways within schools. This paper discusses the findings of a recent study that employs concepts of risk and reflexive modernity to analyse the experience of young people in two Australian schools in areas of entrenched disadvantage where programs of youth participation have been introduced as part of the curriculum. It concludes that the debate about the relationship between agency and structure is one that is far from being done and dusted, but is one with which sociology must continue to engage.

The plague and the Panopticon

Albert Camus's 1947 novel La Peste and 1948 drama L'État de Siège, allegories of totalitarian power using the figure of the plague (Part I), remarkably anticipate Foucault's celebrated genealogical analyses of modern power (Part II). Indeed, reading Foucault after Camus highlights a fact little-remarked in Discipline and Punish: namely, that the famous chapter on the 'Panopticon' begins by analysing the measures taken in early modern Vincennes following the advent of plague. Part III argues that, although Camus was cited as an inspiration by the nouveaux philosophes, he does not accept the reactionary motif of the total bankruptcy of the modern cultural and political worlds as hopelessly implicated in the totalitarian crimes. Indeed, Part IV highlights how Camus defends modern, descriptive scientific rationality against its totalitarian appropriations, alongside 'the power of passion, doubt, happiness, and imaginative invention' - positions which Part V suggests as Camus's continuing poignancy and relevance in the period after post-structuralism (Camus, 1952: 301).