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By Carlos M. Amador

This ebook argues for a brand new studying of the political and moral in the course of the literatures of Argentina, Chile, and Paraguay from 1970-2000. Carlos Amador reads a sequence of examples from the final dictatorship and the present post-dictatorship interval within the Southern Cone, together with works by means of Augusto Roa Bastos, Roberto Bolaño, Ceferino Reato, Horacio Verbitsky, Nelly Richard, Diamela Eltit, and Willy Thayer, with the target of uncovering the common sense in the back of their conceptions of belonging and rejection. concentrating on theoretical suggestions that make attainable the formation of any and all groups, this research works in the direction of a imaginative and prescient of literature as necessary to the constitution of ethics.

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Extra info for Ethics and Literature in Chile, Argentina, and Paraguay, 1970-2000: From the Singular to the Specific

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Badiou’s event of ethics, seen through Hallward’s lens, must also be seen as a plural field of potential social action marked by more than one logic—by either singularity or specificity. An individual in that field of social action will be subject to an ethical system that operates sometimes in a logic of specifics, characterized by radical openness and inclusivity to various others, or, in its most reactionary or totalitarian formation (or administration), around a singular identity. All revolutionary moments that seek to innovate the social sphere operate by acknowledging the potential of both logics in conditioning individual choice and ethical claims within the architecture for collective expression.

M. AMADOR sides against a challenge—in what Hallward says, somewhat less strongly than his inspiration, Badiou—to produce relations that oppose political others. Those ways of seeing, reading, and thinking form in opposition to the otherness of a specific identitarian or political name, but they do not create an identity that forecloses meaning. Therefore, notions like “the proletariat,” or the “people” are not structured by their internal limits, but rather by the openness of membership made possible by the name that brings them together.

Not surprisingly, suffering, political, and personal violence became a crucial part of the legal and political apparatuses of reconciliation and justice in the post-Holocaust, post-Vietnam generation, at sites where domestic violence needed adjudication, from Cambodia and South Africa through Europe and the Americas. Memory studies, scholars believed, became crucial to preventing the obfuscation of crimes by inheritor regimes, more interested in adapting to democracy and making a future than in providing a thorough-going accounting of past injuries to the polis, especially before evidence and memories faded.

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