By David Gelernter
America-Lite (where all of us stay) is rather like the US, in simple terms became an leisure park or a online game or a supersized Pinkberry, the place the prior and destiny are clean and there's just a gigantic NOW.
How did we come to count on no advantage and loads cynicism from our tradition, our leaders—and every one other?
In this refreshingly judgmental e-book, David Gelernter connects the historic dots to bare a stealth revolution performed by way of post-religious globalist intellectuals who, mostly, "can't run their very own universities or scholarly fields, yet are very certain they could run you." those imperial teachers have deployed their scholars into the pinnacle echelon of professions as soon as monopolized through staid and regular WASPs. during this basic approach, they've got put in themselves because the new detailed drivers of yank culture.
Imperial lecturers dwell in an international of idea; they pontificate disdain for mere proof and for old school fact-based judgments like precise or fake. Schoolchildren are typically taught theories approximately historical past rather than real history—they study, for instance, that each one international locations are both great aside from the US, that's almost always nasty.
With educational specialists to do our considering for us, we've with courtesy close up and permit second-raters take the wheel. in reality, we've passed the keys to the celebrity scholar and teacher's puppy of the post-religious globalist intellectuals, whose election to the presidency of the U.S. constituted the last word worldwide staff hug.
How can we eventually face the reality and come back into the driver's seat? America-Lite ends with a one-point plan.
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Additional resources for America-Lite: How Imperial Academia Dismantled Our Culture (and Ushered In the Obamacrats)
BADIOU, ZIZEK, AND POLITICAL TRANSFORMATIONS Part 1 Alain Badiou: From Event to Act The Quick and the Dead: Badiou and the Split Speeds of Transformation §1 The Challenge of Change: Alterations from Within Two particular lowest common denominators, among many, of Badiou and Zizek's ways of thinking politics are of interest here: one, their shared conviction that any genuine reworking of a system, in terms of real and true political transformations, can issue only from the unprecedented occurrence of a gesture separate or subtracted from the ordinary, quo tidian run of things in the status quo of a given situated socio-symbolic reality; and two, their penchant, especially at the level of their choices of adjectives and metaphors helping to structure the articulation of their political discourses, for sharply splitting the speeds of collective trans formation between the stagnant stasis of system-complicit behaviors and the kinetic lightning flash of system-shattering interventions.
He derives from the Lacanian definition and description of acts (as distinguished, by contrast, from "ac tions") a mixed set of tacit assumptions, rhetorical tropes, metaphorical imagery, and lines of argumentation bearing upon the topic of the ca dence of political change. 11 It could be maintained that the Badiouian event and the Zizekian act both essentially entail positing a stark discrepancy between, on the one hand, actions stuck within the slow-moving inertia of status quo reali ties shackled by a "big Other" (as per Lacan/Zizek) and/or a "state of the situation" (as per Badiou), and, on the other hand, acts/events suddenly irrupting within a static scene with the ensuing consequence of setting in motion trajectories of transformation breaking away from and shat tering stagnant status quo realities (these trajectories being, so to speak, XXX I N T R O D U C T I O N escape velocities of a form of subjectivity subtracting itself from extant matrices of mediation).
Looking at the p r o n o u n c e d division within the reception of Badi ou's philosophy epitomized by the gap separating, for instance, Bosteels a n d Hallward, how is it possible that this philosophy, priding itself o n its 18 ALAIN B A D I O U rigorous clarity and alleged resistance qua system to a fuzzy nebula of disseminated interpretive translations, could give rise to such drastically divergent understandings? " (As Badiou himself stipulates, "An event establishes a singular time on the basis of its nominal fixation.
America-Lite: How Imperial Academia Dismantled Our Culture (and Ushered In the Obamacrats) by David Gelernter