Chris Turner and published by Stanford The illusion of the End Bauldrillard p 11-13;
The rewriting of history is everywhere…
Baudrillard 2009 (jean, Smart Frenchy, The Transparancy of Evil, pp.111-113)
Intellectual dogging in the steps of this political collusion…
BAudrillard 96 (Jean, Smart Frenchy, The Perfect Crime, Verso, pp. 133-137)
You view the world as it should be…
Baudrillard 2005 (Jean, Smart Frenchy, The Intelligence of Evil of the Lucidity Pact, Berg, p. 144-145)
Repentance and recrimination of past violence…
(Jean, Smart, French, The Intelligence of Evil or the Lucidity Pact, Berg, p. 150-151)
To use suffering of others as the quilting point for your reality reveals a profound ressntiment and self-hatred: a refusal to credit people with the ability to escape their material experience for the purposes of having a backdrop by which to juxtapose the dream-like nature of first world bourgeois reality
Baudrillard 96 (Jean, Smart French, The Perfect Crime, Verso, p. 95)
Politicizing the other on the basis of their suffering demonstrates the need to make the other a mirror of our contemp. Victim society neutralizes otherness by conveivin and dfending it only in negative terms. Insofar as it universalizes this contempt and negativity, it attempts to absorb all otherness. Rather than being the penultimate defense of singularities, it is the height of homogenization.
Baudrillard 96 (Jean, Smart French, The Perfect Crime, Verso, pp. 137-138)
Retelling one’s trauma is used in order to sustain the status quo.
Brown in 2001(Wendy Brown, Politics Out of Hisotry, Princeton University Press, 2001)
[a second possible reading-carried both the love and the injury]
Subjectification writes injury into the process by which the subject’s identity is created
Brown 1995 (Wendy Brown, professor of Women’s Studies at the UC, Santa Cruz, States of Injury: Power and Freedom in Late Modernity; Princeton Paperbacks, 1995; pg. 71-75)
[But contemporary politicized identity’s desire is-suffering and healing we might be negotiating]
Their moralistic activity produces political passivity.
Brown in 2001 (Wendy Brown, Politics Out of History, Princeton University Press 2001)
[If moralistic discourse always harbors a certain-can we live in this paradox?]
Ressentiment redistributes the pain of impotence in the face of injury; this will to power invokes subordination of difference.
Brown 1995 (Wendy Brown, professor of Women’s Studies at the UC, Santa Cruz, States of Injury: Power and Freedom in Late Modernity; Princeton paperbacks, 1995; pg. 67-71)
[Liberalism contains from its inception-than to find venues of self affirming action]
The duty to remember betrays a position which attempts to preserve distant privilege. Forgetting is the condition for the possibility of remembrance; so not only must we forget institutional remembrance to establish a genuine, personal relation to the event, but we must forget in order to live past the horror of the past and return to modest relation to memnt.
Auge 2004 (Marc, director of L’Ecole des Hautes Etudes en Sciences Sociales, Paris, Oblivion, University of Minnesota Press, pp.87-89)
[a certain ambiguity is attached to the expression –forget in order to remain faithful]
Nietzshean criticism is not anti-politics instead it cutes into politics in order to refine it.
Brown 2001 (Wendy Brown, Politics Out of History, Princeton University Press, 2001)
[Conventional ways of locating Nietzsche’s-point about democracy’s hollow center.”
Criticism is not consumed by resentiment, rather it is productive of an active engagement with the world.
Deleuze in 1983 (Gilles Deleuze, Nietzsche and Philosophy, translated by Hugh Tomlinson, 1983)
[Genealogy means both the value of origin-a determination of the values of the future.]