By Hermann Herlinghaus
Narcoepics Unbound foregrounds the arguable but generally untheorized phenomenon of up to date Latin American 'narcoepics.' facing literary works and movies whose features are associated with illicit international alternate, casual hard work, violence, 'bare life,' drug intake, and ritualistic styles of identification, it argues for a brand new theoretical method of greater comprehend those 'narratives of intoxication.'
Foregrounding the artwork that has arisen from or seeks to explain drug tradition, Herlinghaus' comparative learn seems to be at writers akin to Gutiérrez, J. J. Rodríguez, Reverte, motion pictures equivalent to urban of God, and the narratives surrounding cultural villains/heroes resembling Pablo Escobar. Narcoepics exhibits that that during order to understand the classy and moral center of those narratives it's pivotal, first, to increase an 'aesthetics of sobriety.'
The goal is to set up a standards for a new type of literary experiences, within which cultural hermeneutics performs as a lot an element as political philosophy, research of faith, and neurophysiological inquiry.
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Additional info for Narcoepics: A Global Aesthetics of Sobriety
Georges Canguilhem. Knowledge of Life, 59. See Teresa Brennan, Globalization and its Terrors, 19. See Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life, 4. Luc Ferry. What is the Good Life? 281. ’”6 Berlant raises the problematic of an affective epistemology in a way similar to our search for an aesthetics of sobriety, as she formulates: Why do people stay attached to conventional good-life fantasies—say, of enduring reciprocity in couples, families, political systems, institutions, markets, and at work—when the evidence of their instability, fragility, and dear cost abounds?
41) But how can we extend the meaning of the pharmakon—when understood as cure, poison, and magic potion—to the genealogical imagination of the pharmakos? “Plato’s Pharmacy”89 offers a playful reading of Plato’s early text, Phaedrus. The fact that Derrida’s recovery of the “pharmakon,” and of the “pharmakeus” from Greek philosophy, focuses on the “movement and the play of ‘ambiguity’ at work”90 does not come as a surprise. ” Our study is not an exercise in deconstruction proper, in that it links conceptual discussion to cultural diagnostics and a remapping of literature.
24 In other words, what is it that experiences from the Global South can strategically teach us, not in terms of representations of “otherness,” or politics of either hope or compassion, but regarding our situatedness in the present world, its severe limits, and its mistaken assumptions? At this moment, as we are drawing a conceptual map to test against uncanny narrative worlds, let us consider from amidst the new narrative territories the example of the narcocorrido as a figure of “abnormal” ethical import.