This book provides an overview of recent debates about critical theory from Pierre Bourdieu via Luc Boltanski to the Frankfurt School. Robin Celikates investigates the relevance of the self-understanding of ordinary agents and of their practices of critique for the theoretical and emancipatory project of critical theory.

Genocide not only annihilates people but also destroys and reorganizes social relations, using terror as a method. In Genocide as Social Practice, social scientist Daniel Feierstein looks at the policies of state-sponsored repression pursued by the Argentine military dictatorship against political opponents between 1976 and 1983 and those pursued by the Third Reich between 1933 and 1945. He finds similarities, not in the extent of the horror but in terms of the goals of the perpetrators. The Nazis resorted to ruthless methods in part to stifle dissent but even more importantly to reorganize German society into a Volksgemeinschaft, or people’s community, in which racial solidarity would supposedly replace class struggle. The situation in Argentina echoes this. After seizing power in 1976, the Argentine military described its own program of forced disappearances, torture, and murder as a “process of national reorganization” aimed at remodeling society on “Western and Christian” lines. For Feierstein, genocide can be considered a technology of power—a form of social engineering—that creates, destroys, or reorganizes relationships within a given society. It influences the ways in which different social groups construct their identity and the identity of others, thus shaping the way that groups interrelate. Feierstein establishes continuity between the “reorganizing genocide” first practiced by the Nazis in concentration camps and the more complex version—complex in terms of the symbolic and material closure of social relationships —later applied in Argentina. In conclusion, he speculates on how to construct a political culture capable of confronting and resisting these trends. First published in Argentina, in Spanish, Genocide as Social Practice has since been translated into many languages, now including this English edition. The book provides a distinctive and valuable look at genocide through the lens of Latin America as well as Europe.

The Social Practice of Human Rights bridges the conventional scholar-practitioner divide by focusing on the space in between. The volume brings together cutting-edge chapters that together set a new agenda for research, grounded in the practice of critical self-reflection on the strategies that drive communities dedicated to the advocacy and implementation of human rights. The social practice of human rights takes place not in front of a judge, but in the streets and alleys, in the backrooms and out-of-the-way places where change occurs. Contributors to this volume investigate the contexts and efforts of activists and professionals devoted to promoting human rights norms. This research takes as its subject the organizations and movements that shoulder the burden of improving respect for human dignity. It argues that through a constructive critique of these patterns and practices, scholarship can have a positive impact on the political world.

When we criticize social institutions and practices, what kinds of reasons can we offer for such criticism? Political philosophers often assume that we must rely on universal moral principles that are not necessarily connected to the particular social practices of our communities. Traditionally, continental critical theory has rejected this claim through its endorsement of the method of immanent critique. Immanent critique is a critique of social practices that draws on norms already present within these practices to demand social change, rather than merely conservatively reproducing them. Titus Stahl defends the claim that such a critique is not only possible, but also has politically powerful potential. Taking up recent developments in analytic enquiry into collective intentionality theory and in the philosophy of language, he argues that all social practices rest on structures of mutual recognition between persons that allow social theorists to reconstruct hidden norms present within these practices. Starting from a comprehensive critique of contemporary critical theory, Immanent Critique also spells out the consequences of this line of thought for the practice of social critique, for the social sciences and for political philosophy. The translation of this work was funded by Geisteswissenschaften International – Translation Funding for Humanities and Social Sciences from Germany, a joint initiative of the Fritz Thyssen Foundation, the German Federal Foreign Office, the collecting society VG WORT and the Börsenverein des Deutschen Buchhandels (German Publisher & Booksellers Association)

Cover -- Title -- Copyright -- Dedication -- Contents -- List of figures -- List of plates -- Acknowledgements -- 1 Critical practice as reconciliation -- 2 Changing hands: ethical stewardship of collections -- 3 'Temple swapping': hybridity and social justice -- 4 Platforms: negotiating and renegotiating the terms of democracy -- 5 Reconciliation and the discursive museum -- Bibliography -- Index

Angela Pohlmann analyses the social embeddedness of renewable energy production. The author challenges tendencies in the existing literature to homogenize community energy projects. Energy production instead is analyzed as an outcome of complex situations within which dynamic negotiation processes unfold. By combining Theodore Schatzki’s practice-theoretical approach with Adele Clarke’s situational analysis the focus is shifted from practices as stabilized and routinized forms of human behavior onto their dynamic and negotiated character.