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The WM sector in Nairobi is a failure. Collection rates are deplorable, regulations go unenforced and the municipal landfill is desecrating the environment and killing neighbouring slum dwellers. This paper focuses on the exclusion and marginalization of the slums adjacent to Nairobi’s landfill, Korogocho and Dandora, and uses a post-structuralist theoretical framework to conceptualize a just response to these exclusions and theorize an inclusive approach to waste policy in Nairobi. Building on the work of Jacques Derrida, I present a ‘deconstructive ethic’ for development that is dedicated to mitigating and overcoming the production of alterity, and reintegrating excluded communities and knowledges into the sites of knowledge and policy creation. This ethic is used to formulate a five-part response to the conditions of exclusion experienced in Korogocho and Dandora, and to engage these populations in finding participatory solutions to the city’s waste problem.

Texte remanié de: Th. doct.--Philosophie, 2002. / Notes bibliogr., bibliogr. p. 177-183.

The WM sector in Nairobi is a failure. Collection rates are deplorable, regulations go unenforced and the municipal landfill is desecrating the environment and killing neighbouring slum dwellers. This paper focuses on the exclusion and marginalization of the slums adjacent to Nairobi’s landfill, Korogocho and Dandora, and uses a post-structuralist theoretical framework to conceptualize a just response to these exclusions and theorize an inclusive approach to waste policy in Nairobi. Building on the work of Jacques Derrida, I present a ‘deconstructive ethic’ for development that is dedicated to mitigating and overcoming the production of alterity, and reintegrating excluded communities and knowledges into the sites of knowledge and policy creation. This ethic is used to formulate a five-part response to the conditions of exclusion experienced in Korogocho and Dandora, and to engage these populations in finding participatory solutions to the city’s waste problem.

Thesis (M.A.)--Western Washington University, 2008. / Includes bibliographical references (leaves 44-45). Also available in electronic format.

En del av doktrinforskningen berör att doktriner som redskap för det militära har en rad disparata betydelser som är motsägelsefulla. Detta orsakar doktrindilemmat. Exempelvis är det svårt för doktrin att både kunna ge tydlig inriktning till landets försvarsmakt samtidigt som doktrinen ska vara anpassningsbar till en värld i förändring. Argument för doktrinens olika syften och nyttofunktion framförs ofta i relation till hur robust doktrinen kan och bör vara mot en föränderlig värld. Svensk militärstrategisk doktrins syften är ambitiös i omfång och omfattar exempelvis funktioner som inriktande, utbildande, signalerande och vägledande. I föreliggande arbete formuleras frågeställningar som besvarar huruvida och på vilket sätt det är möjligt att kommunicera samtliga syften deklarerade i MSD. Analysen sker genom diskursanalys där olika meningsbetydelserna i doktrintexten undersöks. Metoden är poststrukturalistisk dekonstruktion vilket innebär att motsatsförhållanden i texten påvisas och framförs vilket skapar andra diskurser än de som normalt framträder som självklara. Utifrån detta diskuteras huruvida diskurserna bidrager till att stärka argument för doktrinsyftenas funktion. Resultatet påvisar att dekonstruktionen frambringar motsägelsefull kommunikation av samtliga analyserade doktrinsyften vilket innebär att doktrindilemmat är aktuellt för MSD.

The WM sector in Nairobi is a failure. Collection rates are deplorable, regulations go unenforced and the municipal landfill is desecrating the environment and killing neighbouring slum dwellers. This paper focuses on the exclusion and marginalization of the slums adjacent to Nairobi’s landfill, Korogocho and Dandora, and uses a post-structuralist theoretical framework to conceptualize a just response to these exclusions and theorize an inclusive approach to waste policy in Nairobi. Building on the work of Jacques Derrida, I present a ‘deconstructive ethic’ for development that is dedicated to mitigating and overcoming the production of alterity, and reintegrating excluded communities and knowledges into the sites of knowledge and policy creation. This ethic is used to formulate a five-part response to the conditions of exclusion experienced in Korogocho and Dandora, and to engage these populations in finding participatory solutions to the city’s waste problem.

L’objectif poursuivi dans cette thèse est de rendre compte de l’émergence, dans la réflexion philosophique de l’après-guerre, d’une préoccupation pour les questions de l’affect et de la corporéité. Nous abordons cette orientation affective et sensible de la pensée avec les œuvres des philosophes français Emmanuel Levinas et Jacques Derrida, qui l’ont infléchie dans le sens d’une prise en compte de la fragilité et de la précarité de l’existence. Cela donne lieu à deux pensées incarnées. Le corps est chez Levinas à la fois ce qui pose dans l’être et permet de se vouer à autrui. Chez Derrida, c’est l’écriture qui fait sortir hors de soi, venant espacer et différer l’identité. Le défi sera de montrer que l’écriture relève, elle aussi, du registre de la corporéité. Les deux pensées reconnaissent ainsi au corps une place importante dans l’élaboration d’une nouvelle conceptualité qui se produit aux interstices de la vie et de l’œuvre. On a affaire dans les deux cas à des écritures vivantes, poétiques, métaphoriques, qui affectent le lecteur et ouvrent ainsi des avenues nouvelles pour penser les questions éthiques et politiques. Les deux philosophes engagent de la sorte la métaphysique et l’ontologie dans un mouvement, allant du même vers l’autre, et faisant du sentir et du pâtir le lieu même d’une nouvelle expérience philosophique. Nous en rendons compte en termes d’une orientation matérialiste de la pensée ainsi que d’une notion de subjectivité conçue, à travers le prisme de l’hospitalité, comme ouverture à l’autre.

Modern understandings of nostalgia sharply distinguish it from memory and often construe its relationship to the past as reactionary, fanciful, or retrograde. This dissertation reconsiders that valuation by engaging the formative sources that contribute to philosophical understandings of nostalgia and provide resources for thinking it otherwise. It reexamines time and memory in continental philosophy and U.S. cinema to argue that nostalgia does important work often overlooked in present conceptions, work that repositions relations with the past to generative, animating effect. The project analyzes the temporal issues nostalgia elicits, highlights its affective contours, and repositions its power to mediate and rework memory. It maintains that the role nostalgia plays in human experience is more propulsive than regressive, making it more attuned to time’s tensions and demands than previously thought. Chapter one narrates the history of nostalgia, beginning with the work of Johannes Hofer. Origins in medical nosology establish a diagnostic frame of reference that grounds nostalgia’s reception as pathology while also revealing its persistent instabilities. Martin Heidegger and, especially, Jacques Derrida bring the temporal vectors of those instabilities into sharper focus. Chapter two shows how Heidegger’s work provides a useful understanding of time and moods, but ultimately remains tethered to a nostalgia for presence (nostos). Chapter three brings Derrida’s thinking on time and the trace into conversation with psychoanalysis to isolate a more capacious approach, one that indulges nostalgic desire but also frustrates it (algos). The remaining chapters turn to film and develop an understanding of the moving image based on its ability to capture passing time, the eminent object of modern nostalgic experience. Chapter four engages critical literature on the uses of nostalgia in film and reconsiders George Lucas’s American Graffiti (1973), a pivotal work often reproached by critics and scholars. Chapter five advances a close reading of Terrence Malick’s The Tree of Life (2011) and his estranged relationship with philosophy. That relationship informs his work and often takes nostalgic recollection as an orienting concern. The film in question situates nostalgia as a propulsive screen affect that facilitates the work of mourning in the wake of loss and discontinuity. The dissertation concludes by sketching out horizons for future research and turning to insights contained in Augustine’s Confessions that further illustrate the form of nostalgia explored throughout.

<p>This dissertation interrogates the ways in which the ethical rhetoric following September 11th, 2001 (particularly that of the administration of U.S. President George Bush) and contemporary globalization (which Michael Hardt and Antonio Negri have called "Empire") implicate one other, as well as the ways in which these interlinked discourses are currently shaping the post-9/11 global "ethical climate" and its universalized human subject. Drawing upon Jacques Derrida's concept of "hauntology" which he introduces in Specters of Marx (1994), the main argument of the thesis is that the dominant post-9/11 ethical rhetoric is a specter of Empire, such that it is both a symptom of and a particularly influential force-of-law shaping the "Spirit" of contemporary globalization/Empire. The thesis claims that in their shared universalism, neo-Hegelian remainders of idealism, and theocratic impulses to contain and ethicopolitically manage the entire world, globalization/Empire and its most serious recent symptoms-Bush's post-9/11 ethical rhetoric and the global war on terror--contain suicidal auto-deconstructive tendencies that threaten to destroy themselves from within in spite of their utopic visions of themselves. Finally, the dissertation investigates some of the key spectral remainders of "9/11" and contemporary ethical thought which contradict and/or corroborate the dominant post-9/11 discourse of Empire and its universalized ethico-political human subject.</p> / Thesis / Doctor of Philosophy (PhD)