1 00:00:00,090 --> 00:00:04,800 So much for organising this, and thanks for going into the thinking for showing up. 2 00:00:04,800 --> 00:00:13,860 I am really excited to share this when thinking of it as a kind of bridge piece between two projects and keen to hear your feedback. 3 00:00:13,860 --> 00:00:23,850 So the speaker sense between the first book World Literature for the Wretched of the Earth and my second book project Anti-Colonial Sociology. 4 00:00:23,850 --> 00:00:30,930 And so the second book project began really as a spinoff of the chapter on a baker in the first book. 5 00:00:30,930 --> 00:00:37,380 But the goal here is to try to rethink that almost entirely and move it forward from the 1930s, 6 00:00:37,380 --> 00:00:45,390 1920s and 1930s to something like the kind of post-independence bending world the world of Afro-Asian Solidarity. 7 00:00:45,390 --> 00:00:52,950 And so this paper is a very big, but the deputy project is trying to think about Afro-Asian solidarity in people 8 00:00:52,950 --> 00:00:59,710 like Nkrumah and Dubois and all these kind of thinkers who are looking in the 50s. 9 00:00:59,710 --> 00:01:05,350 So we had so today's transition, they should be I hope it will be a bridge between these two projects. 10 00:01:05,350 --> 00:01:13,870 And so, you know, some of it will be of rethinking the the the original question about an anti authoritarian 11 00:01:13,870 --> 00:01:21,730 sociology and because work and the next will become thinking about kind of capacious sociology, 12 00:01:21,730 --> 00:01:28,150 which would begin, which would allow for a certain type of what I'm calling so superior as it moves to think 13 00:01:28,150 --> 00:01:35,500 about the question of society or the question of the social as a way of organising as well, 14 00:01:35,500 --> 00:01:42,160 and certainly as a way of thinking political community beyond the realm of the nation state. 15 00:01:42,160 --> 00:01:51,080 One may as well begin with a curious translation of conscience in French to conscious and conscience in French and English. 16 00:01:51,080 --> 00:01:59,800 I apologise in advance. These words will I'll do my best to make them sound different from each other when thinking of what I'm trying to say. 17 00:01:59,800 --> 00:02:09,430 Despite my thick accent is conscious and conscience, and in French it looks like contents conscience. 18 00:02:09,430 --> 00:02:18,280 And so in French, the word can mean either conscience or unconscious, depending on the context, and one was able to sort that out. 19 00:02:18,280 --> 00:02:23,740 But in English, this confusion would be sort of productive if largely unacknowledged. 20 00:02:23,740 --> 00:02:30,130 Early 20th century sociology in the Anglophone world, which had inherited an assortment of from the yet the philosophical thought 21 00:02:30,130 --> 00:02:34,420 from France and Germany as it was quickly translated to English William James 22 00:02:34,420 --> 00:02:42,430 as someone who oversaw these translations and they were coming up quite rapidly and then the Nelson-Atkins to the extent that the Germans was logical, 23 00:02:42,430 --> 00:02:47,720 philosophical traditions say from looks to Tony's erase conscience. 24 00:02:47,720 --> 00:02:51,100 This unconscious must separately. 25 00:02:51,100 --> 00:02:58,120 Max Weber's studies of comparative religion and bureaucratic capitalist authority muddled this distinction between class and the 26 00:02:58,120 --> 00:03:07,780 class consciousness and how you give a good basis with the complicated when something like consciousness of moral salvation. 27 00:03:07,780 --> 00:03:11,620 The French philosophers and sociologists that influenced early American sociology. 28 00:03:11,620 --> 00:03:20,050 So when people call me in and Durkheim, Gabriel TUD used the same word conscience for what would become ultimately alternative. 29 00:03:20,050 --> 00:03:26,680 The conscious and conscience and English translators is faced with very sudden deadlines. 30 00:03:26,680 --> 00:03:33,010 Bad luck with the task of figuring out the proper English word from the French, including sentences that had both meanings. 31 00:03:33,010 --> 00:03:38,800 Many of Durkheim translators kept the phrase conscience collective safely quarantined in both italics and 32 00:03:38,800 --> 00:03:45,540 inverted commas really kind of making sure that they could know something had to be looked at in French. 33 00:03:45,540 --> 00:03:53,430 William James, John Dewey and Billy and other police theorists expressed little concern over the untranslatable European input, 34 00:03:53,430 --> 00:03:59,700 even when drawing on English sources, especially something like Adam Smith's account of sympathy and the theory of moral sentiments. 35 00:03:59,700 --> 00:04:07,710 English philosophers really thought conscience and conscience separately in his textbook on Ethics, which is an introductory textbook on ethics. 36 00:04:07,710 --> 00:04:14,070 John Dewey Race From the thinking process itself, we have conscience, which implies a conscious, 37 00:04:14,070 --> 00:04:22,200 thoughtful attitude which operates not only informing purposes, but in measuring and evaluating evaluating actions by the Senate just approved. 38 00:04:22,200 --> 00:04:29,850 But it is evident that by far, the larger of ethical terms are divides from social positions contrasts in this broad sense. 39 00:04:29,850 --> 00:04:35,250 In early 20th century, sociology contents referred to the event in which the individual recognised 40 00:04:35,250 --> 00:04:40,290 yourself as an incomplete social unit and therefore had obligations to others. 41 00:04:40,290 --> 00:04:48,060 The specialised usage aligns us closer to the words etymology on meaning with gents meaning to know in modern 42 00:04:48,060 --> 00:04:53,970 and short sociological contents was meant to indicate the shared knowledge required for social cohesion. 43 00:04:53,970 --> 00:05:01,110 Again, John Dewey. The analysis of contents shows that it involves three elements which may be distinguished in theory, 44 00:05:01,110 --> 00:05:05,900 although they have no separate existence in the actual fact of chance itself. 45 00:05:05,900 --> 00:05:11,040 But these three elements include one the knowledge of certain specific forms of conduct 46 00:05:11,040 --> 00:05:18,900 to the recognition of authority or of the oblique obligatory ness of its forms, 47 00:05:18,900 --> 00:05:23,430 and three the emotional factors which cluster around this recognition. 48 00:05:23,430 --> 00:05:29,340 So by aligning contents with obligation, airiness or obligatory ness and recognition, 49 00:05:29,340 --> 00:05:36,960 Dewey is able to demonstrate that morality is itself a product of a relationship between the shared knowledge between something like share knowledge. 50 00:05:36,960 --> 00:05:43,980 Societal forms and societal norms. And norms. Or mores and social obligations and duties to others. 51 00:05:43,980 --> 00:05:46,800 So conscience is proof that morality is a social project, 52 00:05:46,800 --> 00:05:53,860 both intertwined and shared obligations to others and then the realisation that would be conscious. 53 00:05:53,860 --> 00:06:02,020 So the DWIs definition of contents and Dewey's sense of morality is implicitly egalitarian, and I think this is something that would play out. 54 00:06:02,020 --> 00:06:07,390 And because what we do in both his textbooks on ethics as one of his essays do you 55 00:06:07,390 --> 00:06:12,940 would distil these theoretical concerns with a focus on the conflict as a sort of fact, 56 00:06:12,940 --> 00:06:15,820 consciousness means joint a mutual awareness. 57 00:06:15,820 --> 00:06:21,950 But it's Bergsten who most clearly lays the groundwork for uniting a democratic consciousness with fraternity. 58 00:06:21,950 --> 00:06:27,940 And we're in big trouble also, and it's very similar in terms of laying out all of these terms. 59 00:06:27,940 --> 00:06:32,630 I apologise. There's a lot of them, but we'll move chronologically to the 50s for them. 60 00:06:32,630 --> 00:06:38,470 So these are the groundwork for uniting a democratic consciousness with a fraternity. 61 00:06:38,470 --> 00:06:42,460 In this passage, I like it more capacious leads and did familial relationship. 62 00:06:42,460 --> 00:06:47,140 So here's the good democracy proclaims liberty demands equality and reconciles 63 00:06:47,140 --> 00:06:51,610 these two hostile sisters by reminding them that they are sisters and by all, 64 00:06:51,610 --> 00:06:55,610 and therefore exists of everything fraternity looked at from this angle. 65 00:06:55,610 --> 00:07:01,210 The Republican model shows that the third term dispels the oft noted contradiction between the two others, 66 00:07:01,210 --> 00:07:04,840 and that the essential thing is fraternity a fact which would make it possible to 67 00:07:04,840 --> 00:07:10,450 say that democracy is evangelical in essence and that its motive power is love. 68 00:07:10,450 --> 00:07:15,790 Evangelical and love are surprising words here, but because it's using them in a specific sense, 69 00:07:15,790 --> 00:07:20,950 they're expending forces as they mean to be the means to suggest something like expanding 70 00:07:20,950 --> 00:07:27,250 forces of obligation and therefore a conscious obligation to others in a properly open society. 71 00:07:27,250 --> 00:07:32,290 Books on key phrases here in the study on religion and morality consciousness 72 00:07:32,290 --> 00:07:36,110 both individual and social is the relation is the result of the fact that we 73 00:07:36,110 --> 00:07:40,870 are in a continuous contact with men whom we resemble and united to them by a 74 00:07:40,870 --> 00:07:46,710 discipline which creates between them and us a relation of interdependence. 75 00:07:46,710 --> 00:07:53,100 And Peter arrived in Morningside Heights to begin his post-graduate work under John Dewey alongside the 1913 1914 76 00:07:53,100 --> 00:07:59,940 visiting Professor Henry books on the philosophy was greeted in New York by Columbia University's head librarian, 77 00:07:59,940 --> 00:08:05,010 who presented him a bibliography of scholarship produced by American academics. 78 00:08:05,010 --> 00:08:10,050 A contribution to the bibliography of only books. Bookstore listing nearly 500 entries. 79 00:08:10,050 --> 00:08:15,630 His lectures at Columbia were so popular that Jim Will writes the largest bulletin the university was quoted to. 80 00:08:15,630 --> 00:08:24,930 Overflowing and a whole dose of literature appeared. The following year, 1914 in 1915, John Dewey in France was taught a class, 81 00:08:24,930 --> 00:08:30,720 perhaps on competitive ethics that was over enrolled with graduate students from both anthropology and sociology. 82 00:08:30,720 --> 00:08:37,860 In 1916, James Hovey Robinson and Charles Beard clashed with the university over what they identified as academic freedom. 83 00:08:37,860 --> 00:08:41,910 The right to a faculty to openly criticise U.S. foreign policy at the brink of World 84 00:08:41,910 --> 00:08:47,550 War One and short and big arrived in Newark at an intellectually exuberant time, 85 00:08:47,550 --> 00:08:50,790 and it seems likely that he would have attended books and lectures, 86 00:08:50,790 --> 00:09:00,210 read books and were obviously doing a bit of return to India in the 1920s, where he worked as an activist against caste oppression. 87 00:09:00,210 --> 00:09:08,160 A lawyer and political critic because political writings from the 1930s to the 1950s retain the vibrant assemblage of sociology, 88 00:09:08,160 --> 00:09:14,010 philology and philosophy and fatalism that of the American Academy, the 1910s. 89 00:09:14,010 --> 00:09:21,030 So when trying to think through here is what happens when a certain type of sociological discourse is kind of retained ember 90 00:09:21,030 --> 00:09:29,910 like and then been brought out again 40 years later and used to think through a political problem outside of academia. 91 00:09:29,910 --> 00:09:38,760 Meanwhile, as we can on the post-war post-war sociology, especially in the US and the UK, today shot the empirical and data driven. 92 00:09:38,760 --> 00:09:43,740 So what we have here is a sociology that looks like sort of something out of time. 93 00:09:43,740 --> 00:09:53,640 In a time capsule, as Arun Mukherjee argues, reading it in isolation without paying attention to an astounding number of other thinkers, 94 00:09:53,640 --> 00:09:59,700 both contemporary and from the past, does justice neither to the richness nor complexity of its thought. 95 00:09:59,700 --> 00:10:03,480 We may bo admin controls a description of this worldly conjunction. 96 00:10:03,480 --> 00:10:10,110 We're in the crisis of the European sciences and men not only names a decisive shift in metaphysical thought, 97 00:10:10,110 --> 00:10:17,610 but also debates about what constitutes science and the human and academic institutions in North America and in the UK. 98 00:10:17,610 --> 00:10:26,910 I want to focus on what in the book, what I did was I focussed on two of the joint philology in the first instance and sociology and the second. 99 00:10:26,910 --> 00:10:34,230 What I'll do here, just in case you have not encountered this bizarre assemblage of human sciences, 100 00:10:34,230 --> 00:10:42,000 I'll briefly run through what I've argued about philology and we'll get to the heady sociology through the effort. 101 00:10:42,000 --> 00:10:45,000 But in the kind of the first time I was thinking about this, 102 00:10:45,000 --> 00:10:51,900 I was trying to combine philology and physiological critique, competitive, theological and sociology. 103 00:10:51,900 --> 00:10:57,810 I have yet to figure out how to move away from that, so I will appreciate your suggestions. 104 00:10:57,810 --> 00:11:02,190 So one was in emergency, so let's start out first. 105 00:11:02,190 --> 00:11:06,390 One was an emergent science that was a sociology and one of them was a science in decline. 106 00:11:06,390 --> 00:11:13,630 That was philology. Sociologist ascendance and philologist descent are not merely contemporaneous. 107 00:11:13,630 --> 00:11:20,380 Their respective rise and fall centred around a crisis about the methodological protocols the social sciences were attempting to demarcate. 108 00:11:20,380 --> 00:11:25,030 The disciplinary autonomy from the so-called natural sciences and the human sciences were 109 00:11:25,030 --> 00:11:29,650 attempted to defend themselves despite the institutionalisation of national literatures. 110 00:11:29,650 --> 00:11:35,800 This is especially true in the US, and so this is also the moment of the kind of invention of the comparative literature department or the 111 00:11:35,800 --> 00:11:42,310 institutionalisation of the comparative literature department in the face of or alongside departments like English, 112 00:11:42,310 --> 00:11:50,630 French, German national languages. They were also more overt, attempting to distinguish themselves from each other. 113 00:11:50,630 --> 00:11:56,890 When I think images work, dozens of captures this field at this moment in the photograph is a snapshot, 114 00:11:56,890 --> 00:12:05,060 as it were of this crossing between philology and decline in sociology and ascendant. 115 00:12:05,060 --> 00:12:14,450 Philology had by the 19 teens lost its exemplary status to recall the three interrelated missions of philology an 18th century city of languages, 116 00:12:14,450 --> 00:12:17,180 historical linguistics and comparative ism shed. 117 00:12:17,180 --> 00:12:23,060 Despite the various projects and methodological commitments, history as well as particularly human practise, 118 00:12:23,060 --> 00:12:27,500 James Turner has traced philology slow loss of its autonomy in the late 19th century. 119 00:12:27,500 --> 00:12:33,890 And that does becoming literature, history, anthropology and religious cities where competitive religious cities. 120 00:12:33,890 --> 00:12:36,800 Even as distinct, even if as distinct human sciences, 121 00:12:36,800 --> 00:12:43,550 they retained their mythological commitments to flog the object and the unit of study became the defining feature of the disciplinary order, 122 00:12:43,550 --> 00:12:50,990 not the methodology. So in other words, that biology is the basis for these, these these departments, these disciplines. 123 00:12:50,990 --> 00:12:59,710 But the object shifts and and defines the discipline. Although it had been reduced to covert methodological commitments in the early 20th century, 124 00:12:59,710 --> 00:13:04,090 19th century philologist contributions, the humanities have been safely secured. 125 00:13:04,090 --> 00:13:10,000 The Indo-European theory of language the 18th and 19th century philologist produced, as Edward said, and others, 126 00:13:10,000 --> 00:13:17,650 including big, have shown propagated a theory of race predicated on the notion of unique linguistic heritages. 127 00:13:17,650 --> 00:13:22,930 So to call from Casperson hair to a competitive philology with its very varied hair, 128 00:13:22,930 --> 00:13:28,540 daring inheritance took largely took largely took the language as the expression of an inner spirit 129 00:13:28,540 --> 00:13:34,630 of its language speakers who formed an autonomous culture and consequently an autonomous nation. 130 00:13:34,630 --> 00:13:41,440 Language was therefore a reflection of a culture's creativity and freedom of thought, and her brilliant analysis on comparative ism. 131 00:13:41,440 --> 00:13:45,910 Michael Manzella argues that the grammatical process of inflexion became the primary 132 00:13:45,910 --> 00:13:49,810 feature of the difference between Indo-European and area languages Sanskrit, 133 00:13:49,810 --> 00:13:55,500 Persian, Greek, Latin and modern European languages and Semitic languages, Arabic and Hebrew. 134 00:13:55,500 --> 00:13:58,140 According to 19th century philology, Inflexion, 135 00:13:58,140 --> 00:14:03,620 which Indo-European languages possessed most the ability for speakers to create new words and concepts. 136 00:14:03,620 --> 00:14:09,840 Slack in Arabic and Hebrew, which forced languages to rely on a recognition alone, 137 00:14:09,840 --> 00:14:16,200 meant that some medical individuals were fated to remain comprised, impure, constrained and immature. 138 00:14:16,200 --> 00:14:21,380 And then other languages, if you were curious, was sort of haphazard the kind of words. 139 00:14:21,380 --> 00:14:29,300 So this is a logical physiological sociological contract was the alleged proof that Europeans were the descendants of a Western tradition, 140 00:14:29,300 --> 00:14:34,100 the Romans and the Aryans and ancestry that the Europeans should with South Asia, 141 00:14:34,100 --> 00:14:38,000 which was separate from and distinct from the cimatu Jews and Arabs, 142 00:14:38,000 --> 00:14:45,500 philology named the linguistic proof language for sociological theory race and then simultaneously for biology, 143 00:14:45,500 --> 00:14:52,970 named the genealogical justification, shared ancestry for political knowledge, colonial exploitation. 144 00:14:52,970 --> 00:14:59,090 This philological endeavour of at least two purposes which and bitter notes were obviously not in harmony. 145 00:14:59,090 --> 00:15:04,550 One that the Aryan race existed in a physiological sense with a typical hereditary hereditary 146 00:15:04,550 --> 00:15:10,580 fit into the Aryan race existed in a physiological sense as people speaking a common language. 147 00:15:10,580 --> 00:15:14,360 The conclusion that people who share and common ancient language must therefore must 148 00:15:14,360 --> 00:15:18,650 share a common ancestry and therefore must also share a common racial community, 149 00:15:18,650 --> 00:15:24,130 is an inference from an inference from an inference vigorous. 150 00:15:24,130 --> 00:15:31,720 By the late 1930s, the slide transfiguration of philology sociology was realised in its most horrific form forms. 151 00:15:31,720 --> 00:15:34,600 It legitimised Nazism, monstrous human sciences, 152 00:15:34,600 --> 00:15:41,020 which used physiological difference to produce sociological and ethnic difference for which a political solution was necessary. 153 00:15:41,020 --> 00:15:45,610 And simultaneously, it authorised extraordinarily extraordinary violence under the caste system, 154 00:15:45,610 --> 00:15:50,740 which used philosophical theological difference to respect the equivalence of India's law to British law, 155 00:15:50,740 --> 00:15:58,000 thereby displacing caste as a social problem or ethnic difference outside the reach of political concerns. 156 00:15:58,000 --> 00:16:02,350 And Shruti Coppola has written about this, and I will come back to it. 157 00:16:02,350 --> 00:16:07,540 But it's fantastic that Orientalist Philology and European social sciences have 158 00:16:07,540 --> 00:16:11,020 been the justification for European colonialism as well as as beneficiaries 159 00:16:11,020 --> 00:16:15,100 should come as no surprise and claim that the same human sciences were also the 160 00:16:15,100 --> 00:16:19,420 basis for National India's nationalist liberation movements in the 20th century, 161 00:16:19,420 --> 00:16:22,720 including the in a new wave from the 40s to the sixties. 162 00:16:22,720 --> 00:16:30,460 Shouldn't we know this is not in itself a new argument, but what I'm trying to show here is that America has as motivated, 163 00:16:30,460 --> 00:16:37,240 has a kind of illuminated a particular confluence of the various progeny of philology 164 00:16:37,240 --> 00:16:44,050 and sociology to mobilise it as a way of returning to these same sources of 165 00:16:44,050 --> 00:16:49,030 mineral and caste authority and to reveal the fundamental connexion either to a 166 00:16:49,030 --> 00:16:56,870 kind of sociological podrick or to the collusion with Empire in the first place. 167 00:16:56,870 --> 00:17:04,180 All right now onto sociology, because it was a sociologist when sociology was to groups his contemporary colleague Dubois. 168 00:17:04,180 --> 00:17:10,090 Hesitant, crudely put, sociology had yet to fully develop its own social scientific protocols for disciplinary 169 00:17:10,090 --> 00:17:14,680 autonomy and instead therefore revelled in a moment of social equal social science, 170 00:17:14,680 --> 00:17:22,020 which has been sadly lost in the shift from Sigmund Sociology to an empirical note which is 171 00:17:22,020 --> 00:17:28,820 said following William James sociology moved from radical empiricism to positive empiricism. 172 00:17:28,820 --> 00:17:36,870 William James wrote that sociology, especially especially under John Dewey, could made biology and psychology continuous. 173 00:17:36,870 --> 00:17:41,690 But how do you blend of empiricism, fatalism, psychology, anthropology, political theory, 174 00:17:41,690 --> 00:17:46,340 pragmatism and metaphysics with a foundation to this from the circle of sociology? 175 00:17:46,340 --> 00:17:50,540 When Dubois and Baker were sociologists, sociology was still planned enough. 176 00:17:50,540 --> 00:17:59,730 It was hesitant enough to be useful for radical politics of anti-racism, anti-colonialism and anti-Castro them. 177 00:17:59,730 --> 00:18:05,280 So early, sociology unconvinced that the autonomous individual was at all a useful unit to 178 00:18:05,280 --> 00:18:11,190 measure or account for the modern experience and also hesitant of its own autonomy, 179 00:18:11,190 --> 00:18:17,250 borrowed metaphors from cell biology and epidemiology to describe the contours of this collective consciousness, 180 00:18:17,250 --> 00:18:22,530 whose ontology was put multitudinous beyond imagination, tangled up muddy, painful and perplexed. 181 00:18:22,530 --> 00:18:29,400 One of my favourite phrases from William James because like many books, I especially were drawn to cell biology, 182 00:18:29,400 --> 00:18:35,910 and thinkers like Declaim and Todd were drawn to models of epidemiology, especially mass contagion. 183 00:18:35,910 --> 00:18:41,850 And this feels like a completely different thing to study in the in during COVID than than before. 184 00:18:41,850 --> 00:18:48,070 We're going to I'm going back to give our talk one more time. And that's a completely different read. 185 00:18:48,070 --> 00:18:55,630 Pulled in the opposite directions. So on one hand, the infinitely small, the sole and the infinitely large contingent mass contagion, 186 00:18:55,630 --> 00:19:03,430 early sociological thought profitable revolutionary models for rethinking minutes of human interest objectivity in Brussels 187 00:19:03,430 --> 00:19:10,630 phrasing it was then it was the analogy between the cell and the human that formed the basis for social and moral obligation. 188 00:19:10,630 --> 00:19:14,710 So this can return to sociological consciousness consciousness. 189 00:19:14,710 --> 00:19:16,210 The components of an organism, 190 00:19:16,210 --> 00:19:23,500 these books are becoming momentarily conscious but barely have outlived the wish to emancipate itself when it would be recaptured. 191 00:19:23,500 --> 00:19:29,800 By necessity, an individual forming part of a community may bend or even break a necessity of the same kind, 192 00:19:29,800 --> 00:19:35,590 which to some extent he has helped to create, but to which some more he is to yields the sense of necessity, 193 00:19:35,590 --> 00:19:40,450 together with the consciousness of being able to admit it is nonetheless what we call an obligation. 194 00:19:40,450 --> 00:19:45,340 So we have here a metaphor based on cell biology that then extends out to its 195 00:19:45,340 --> 00:19:51,380 consciousness to think about the relationship between consciousness and obligation. 196 00:19:51,380 --> 00:19:57,310 And I think what should be pointed out here is that this this particular analysis of the relationship between morality, obligation, 197 00:19:57,310 --> 00:20:07,990 consciousness and cell biology are based on a kind of commitment to the perpetual insufficiency of individual human subject in the Francophone world. 198 00:20:07,990 --> 00:20:13,780 It's anonymous here, I think largely mostly synonymous with the French Empire and the intertwined 199 00:20:13,780 --> 00:20:18,250 genealogies of anti-colonialism and sociology have received slightly more attention. 200 00:20:18,250 --> 00:20:28,390 This has tended to focus on enjoyable and Jesus, as essay was published in International Sociology in 1951. 201 00:20:28,390 --> 00:20:37,810 Inspired by AS Gregory Mann has written a meeting between Mademoiselle Maria Keita on a key on a put in concrete in Guinea in 1946. 202 00:20:37,810 --> 00:20:44,500 The essay has been central to debates over the foundations or existence of Francophone postcolonial cities. 203 00:20:44,500 --> 00:20:49,150 Burundi's essay was a sociological sketch that fitted with an anti-colonial politics in Keita. 204 00:20:49,150 --> 00:20:54,010 Himself would later become an anti-colonial activist who flirted with anthropology, 205 00:20:54,010 --> 00:21:00,490 the anti-colonial force of Blondie, its argument for sociology in the situation between neo colonial. 206 00:21:00,490 --> 00:21:05,290 It was that colonised societies were concurrent with their colonisers societies. 207 00:21:05,290 --> 00:21:16,480 In other words, in opposition to anthropology, which which displaced the the the the the studied subject back in time from the studying subjects, 208 00:21:16,480 --> 00:21:21,820 sociology is an implicit claim about brainy and interconnectedness. 209 00:21:21,820 --> 00:21:29,110 Anthropology, so goes this argument was ill suited to study concurrence and interconnectedness with its focus on untouched. 210 00:21:29,110 --> 00:21:34,810 It was its focus on the disposition of untouched primitive tribes and closed off cultures. 211 00:21:34,810 --> 00:21:38,800 Never before contacted tribes in all of this kind of way. 212 00:21:38,800 --> 00:21:45,590 Margaret Mead from those moments of anthropology show. 213 00:21:45,590 --> 00:21:49,850 French sociology, on the other hand, was an implicit claim to temporal equality, 214 00:21:49,850 --> 00:21:54,440 the force of the spread across the French Empire, without denying the importance of this claim. 215 00:21:54,440 --> 00:21:58,910 Frederick Cooper has shown how poorly mythological quality translated to political equality. 216 00:21:58,910 --> 00:22:03,710 Sociology was no less immune to the laws of colonial collusion than anthropology ones. 217 00:22:03,710 --> 00:22:13,790 So even if this is kind of mythological commitment to equality was there, it really kind of saw action as anything outside of mythology. 218 00:22:13,790 --> 00:22:21,170 Under the rubric, for example, of modernisation theory, sociologists use concurrence as the alibi for forming new forms of experienced imperial but 219 00:22:21,170 --> 00:22:26,510 new forms of imperial expansion through this time mostly from the US and the Ford Foundation. 220 00:22:26,510 --> 00:22:31,670 And that's sending a count of modernisation theory as it drew on post-war sociology and 221 00:22:31,670 --> 00:22:35,810 political science in the context of Turkey highlights this mythological ambivalence. 222 00:22:35,810 --> 00:22:42,500 Briefly, what is Belinda Belinda with a sociologist ability or as a sociologist after sociology could argue for its disciplinary, 223 00:22:42,500 --> 00:22:46,700 autonomous and bologna? It might be the case. 224 00:22:46,700 --> 00:22:51,920 I think there's a strong case to be made that Belinda was arguing it just with Claude Libbey Strauss. 225 00:22:51,920 --> 00:22:58,880 But if there was, if there was an implicit, if nonetheless highly contested sociological method for Bundy and his British is the French Empire. 226 00:22:58,880 --> 00:23:06,740 It was then made for an anti-colonial reinvigoration to become like a political campaign, 227 00:23:06,740 --> 00:23:10,880 embittered and other sociologists and I think including Clement and Cromwell Russell, 228 00:23:10,880 --> 00:23:18,430 these anti-colonial politics out of messier material by listen sociology, social psychology, religious studies and criminology. 229 00:23:18,430 --> 00:23:24,250 Other scholars have shown how only Pixel's ratings in French and English translations were influential in anti-colonial, and personally, 230 00:23:24,250 --> 00:23:29,110 I think most notably Muhammad was the most methodological differences between 231 00:23:29,110 --> 00:23:34,240 the the century sociology and post-war sociology produced two closely related. 232 00:23:34,240 --> 00:23:37,510 But I think significantly different anti-colonial politics. 233 00:23:37,510 --> 00:23:45,820 So whereas post-war sociology offered equality rustled from empirical methodology early is to the from the settler sociology, 234 00:23:45,820 --> 00:23:53,050 implicitly upward equality and fraternity wrestled from the literary experience of radical imperial last. 235 00:23:53,050 --> 00:23:59,440 This a lot of activists convicted to think more imaginatively about political community outside the Empire and the nation state 236 00:23:59,440 --> 00:24:09,170 said consciousness and obliquely obligatory relationships that operated across geographical and arbitrary political lines. 237 00:24:09,170 --> 00:24:14,780 So having laid out this in the disciplinary conjuncture, 238 00:24:14,780 --> 00:24:20,900 I think we'll move to the moment so in between takes sociology outside of the 239 00:24:20,900 --> 00:24:26,660 academy and kind of deploys it for political anti-Castro poses as a treating it. 240 00:24:26,660 --> 00:24:30,740 And because Annihilation of Casts Self published in 1936 isn't undelivered, 241 00:24:30,740 --> 00:24:36,100 lecture was meant to be a lecture for the treatment of a faction of the ISI, 242 00:24:36,100 --> 00:24:41,570 much interested in dismantling the caste system as part of a broader project of Hindu reform movements. 243 00:24:41,570 --> 00:24:48,350 The book catalogues the injustices of the Hindu caste system, identifies the cause of those injustices amongst the quartette of Hinduism itself, 244 00:24:48,350 --> 00:24:52,800 and finally describes the necessary steps needed to eradicate caste altogether. 245 00:24:52,800 --> 00:24:55,500 But that became annihilation of cancer. 246 00:24:55,500 --> 00:25:02,130 However, it was deemed too radical for the collective who insisted that dismantling the dismantling a customer, 247 00:25:02,130 --> 00:25:09,260 perhaps not even the annihilation of cars that come from within the privileged castes, not from untouchables does. 248 00:25:09,260 --> 00:25:17,610 Or even suggests that one of the ice imagine for a moment and better offers a global analysis of demands for justice and national independence, 249 00:25:17,610 --> 00:25:26,600 with a focus on the ways in which religious and social movements have been seen, in particular opposition to the universality of politics. 250 00:25:26,600 --> 00:25:33,030 On the contrary, a picture shows these binaries avoid many of the interesting intersecting concerns of the most revolutionary movements. 251 00:25:33,030 --> 00:25:37,110 Consequently, the status of the individual under an oppressive or social religious structure is no 252 00:25:37,110 --> 00:25:40,830 less political than that individual's claim to the right of democratic equality. 253 00:25:40,830 --> 00:25:46,760 And Shruti Coppola has written and how the separation of the social and the political. 254 00:25:46,760 --> 00:25:50,920 The social continued to be a location of oppression. 255 00:25:50,920 --> 00:25:58,530 An ambitious project was to reunite these two to move that product forward and related. 256 00:25:58,530 --> 00:26:05,820 The cast, which by justifying itself as a religious or social matter has been allowed to bypass politics, is in fact political, social and economic. 257 00:26:05,820 --> 00:26:14,730 The cost of the system is not merely a division of labour raison d'etre. Very famously, it is also a division of labourers or embittered. 258 00:26:14,730 --> 00:26:19,980 Hinduism is a set of oil regulations which must be totally destroyed in order to produce egalitarianism. 259 00:26:19,980 --> 00:26:27,270 Hinduism and egalitarianism are fundamentally incompatible. Leading argument of an of caste Starrcast has prevented Indians from forming a 260 00:26:27,270 --> 00:26:32,670 society due to a lack of shared consciousness and big debates in this society. 261 00:26:32,670 --> 00:26:36,750 As such, does not exist. It is only a collection of castes. 262 00:26:36,750 --> 00:26:41,730 Each caste is conscious, conscious of its own existence of its own existence. 263 00:26:41,730 --> 00:26:45,930 There's an utter lack amongst Hindus of what the sociologists call consciousness of kind. 264 00:26:45,930 --> 00:26:51,930 There is no Hindu consciousness of crimes in every Hindu. The consciousness that exists is the consciousness of his caste. 265 00:26:51,930 --> 00:26:57,510 That is the reason why Hindus cannot be said to form a society or a nation. 266 00:26:57,510 --> 00:27:03,130 Big bows, the phrase consciousness of kind from sociologist Franklin Henry getting's beginnings. 267 00:27:03,130 --> 00:27:07,440 Consciousness of kind. Drew on Adam Smith's concept of sympathy or sympathy. 268 00:27:07,440 --> 00:27:14,400 The sympathetic, impartial spectator to describe a heterogeneous social unit and how it cookies. 269 00:27:14,400 --> 00:27:18,090 In other words, a society is formed when multiple consciousness is experienced. 270 00:27:18,090 --> 00:27:27,240 The same thing together casts and contrasts isolates consciousness and therefore prevents common activity output and by preventing human activity, 271 00:27:27,240 --> 00:27:34,300 is prevented the Hindus from becoming a society with a unified life and a unified consciousness of its own being. 272 00:27:34,300 --> 00:27:39,970 By isolating consciousness within caste identity, Hinduism was fundamentally antisocial in spirit. 273 00:27:39,970 --> 00:27:46,300 Hinduism prevented the formation of sympathy and therefore of society necessary for humanist egalitarianism. 274 00:27:46,300 --> 00:27:54,340 I think I mean, if this might be where I would politely, I mean, for the sake of disagreement, disagree with Shruti here, 275 00:27:54,340 --> 00:28:01,150 which is to say that where she would say something like the separation, a separation is the basis of society. 276 00:28:01,150 --> 00:28:08,170 I wonder if maybe it's that Ambedkar doesn't believe the social exists right until the separation is ended. 277 00:28:08,170 --> 00:28:16,030 So. And a minor point for the sake of bringing to the words people. 278 00:28:16,030 --> 00:28:20,530 At least some sociologists had not made sufficient use of the productively errant translation 279 00:28:20,530 --> 00:28:25,120 of French philosophy anti-colonial anti-colonial thinkers made up for their oversight. 280 00:28:25,120 --> 00:28:31,690 Take, for example, ambiguous analysis of Hindus and the want of public conscience content. 281 00:28:31,690 --> 00:28:36,640 The question is why has the Hindu no conscience? There's only one answer to these questions. 282 00:28:36,640 --> 00:28:43,300 If he does not feel any qualms of conscience and assaulting, looting and burning and other acts of atrocities against The Untouchables is because his 283 00:28:43,300 --> 00:28:47,770 religion tells him that nothing is sin and which is done in defence of the social order. 284 00:28:47,770 --> 00:28:54,500 As the Hindu law did not regard the untouchable of prison, Hinduism refused to engage him as a human being fit for comradeship. 285 00:28:54,500 --> 00:29:03,250 This is, in other words, was implicit. Here is a lack of consciousness, which then leads to a lack of conscience. 286 00:29:03,250 --> 00:29:07,900 The lack of a public conscience makes Hindu caste custom do so and able to possess 287 00:29:07,900 --> 00:29:12,310 proper social consciousness rendered here in the recognition of shared humanity. 288 00:29:12,310 --> 00:29:21,340 The reverse is also true as an example illustrates because caste Hindus are not conscious of their moral and social obligations to other humans. 289 00:29:21,340 --> 00:29:24,770 They behave without conscience. 290 00:29:24,770 --> 00:29:34,970 A society and picture, this is, I think, maybe what I'm trying to get at a society which if America is inherently democratic, so society, 291 00:29:34,970 --> 00:29:39,840 the definition of a society is is democratic to something describing something then 292 00:29:39,840 --> 00:29:44,970 good democratic society would be it relies on the unpredictability of association. 293 00:29:44,970 --> 00:29:52,640 And I'm going to give this something. The trajectory goes back to someone like Oxon who is rewriting thinking about an open society. 294 00:29:52,640 --> 00:29:56,570 And so it relies on the unpredictability of association, which promotes an intermingling. 295 00:29:56,570 --> 00:30:01,250 The intermingling of consciousness is as an ever expanding kinship. 296 00:30:01,250 --> 00:30:07,400 In contrast, caste restrictions of her inheritance necessarily relies on knowable genealogy 297 00:30:07,400 --> 00:30:12,470 and predictable familial isolation cases because of experience and concludes, 298 00:30:12,470 --> 00:30:15,860 virtue has become custodian, and morality has become caste bound. 299 00:30:15,860 --> 00:30:22,760 A properly democratic consciousness as a set of anti hierarchical and anti hierarchical and interdependencies is a prerequisite, 300 00:30:22,760 --> 00:30:28,760 then for the annihilation of caste and for society and for the social itself. 301 00:30:28,760 --> 00:30:34,470 And Bitter offers a seemingly circular narrative for the production of anti authoritarian post-colonial politics. 302 00:30:34,470 --> 00:30:39,140 Beatriz Annihilation of Caste requires the recognition of a contagious, loving commitment to others, 303 00:30:39,140 --> 00:30:47,240 and in order to produce an egalitarian and interdependent society, we might say then Beatriz demands that societies as a descriptive claim, 304 00:30:47,240 --> 00:30:51,710 come into awareness of themselves as a society, a normative claim, or, in other words, 305 00:30:51,710 --> 00:31:00,670 that egalitarianism is only possible when a collective realises its obligation to itself as a collective and then acts accordingly. 306 00:31:00,670 --> 00:31:05,500 But otherwise, the prerequisite for Bergdahl's conscious conscience is consciousness and the 307 00:31:05,500 --> 00:31:09,760 prerequisite for him because shared consciousness is consciousness and both, 308 00:31:09,760 --> 00:31:22,360 having now arrived at this decolonial sociological jumble and process of two might make the voice the way we might then return to early 20th 309 00:31:22,360 --> 00:31:31,180 century sociology and mid-century anti-colonialism to reunite this talented relationship between the conscious and conscience as they play out, 310 00:31:31,180 --> 00:31:39,870 not as a kind of implicit or hinted at in the early 20th century and as they play out in the band on one. 311 00:31:39,870 --> 00:31:42,600 The scale for this imagination, I think, is necessarily universal, 312 00:31:42,600 --> 00:31:49,170 whether its origins might be found in Pan-Africanism or customisation due to things that were occurring to them, 313 00:31:49,170 --> 00:31:51,750 bodies of thought that were occurring simultaneously. 314 00:31:51,750 --> 00:31:58,170 And you're describing a particular offence or a particular need for political community or gesturing. 315 00:31:58,170 --> 00:32:07,910 In both cases, towards the universal. If you allow me a brief detour, I will want to trace a parallel trajectory for conscious and consciousness, 316 00:32:07,910 --> 00:32:12,110 but together also here under obligation in the postcolonial world by focussing 317 00:32:12,110 --> 00:32:15,790 on very briefly article one of the Universal Declaration of Human Rights. 318 00:32:15,790 --> 00:32:22,370 And if you typical article one is all human beings are born free and equal in dignity and rights. 319 00:32:22,370 --> 00:32:28,160 They are endowed with reason and conscience and should act towards one another in the spirit of brotherhood. 320 00:32:28,160 --> 00:32:31,940 Amongst the promises of liberty by birth, equality and dignity and rights, 321 00:32:31,940 --> 00:32:37,150 fraternity and brotherhood, we once again find that curious word conscience. 322 00:32:37,150 --> 00:32:39,570 I recall one was an especially contentious article. 323 00:32:39,570 --> 00:32:44,910 What are the particular qualities with which a human is in doubt that makes it uniquely deserving of universal rights? 324 00:32:44,910 --> 00:32:49,200 Many delegations to the draughting committee proposed religious or transcendental justifications. 325 00:32:49,200 --> 00:32:54,150 The human one is that the human origins were divine, natural and made in God's image. 326 00:32:54,150 --> 00:33:01,710 The delegate from China, PC Cheng, argued that these justifications were far from universal but actually quite provincial to Western Europe. 327 00:33:01,710 --> 00:33:11,820 In response, he offered the word conscience as properly as a properly universal term to properly capture the basis on which a human is is a human. 328 00:33:11,820 --> 00:33:20,770 Brilliant analysis Lydia Liu traces Cheng's proposed conscience to his awkward translation of two men mindedness from Chinese. 329 00:33:20,770 --> 00:33:27,100 Cheng defended his word choice on the grounds that good a human being had to be constantly conscious of other men in his society. 330 00:33:27,100 --> 00:33:32,790 He lived. Lewis corrected to a line James contends with his resistance to imperious Xu, 331 00:33:32,790 --> 00:33:37,890 the imperious values of Western Europe that were to haunt the declaration. News analysis, 332 00:33:37,890 --> 00:33:42,060 foreground the circuitous paths and recruiter's trajectories of both universalism 333 00:33:42,060 --> 00:33:46,650 and translation seem clear as their intersection changed to mend mindedness. 334 00:33:46,650 --> 00:33:52,050 And therefore, conscience is the product of King's life, work and political philosophy, 335 00:33:52,050 --> 00:34:04,560 which amongst many different thinkers, but amongst them is an Emmy supervisor at Columbia, John Dewey. 336 00:34:04,560 --> 00:34:05,910 You two men mindedness, 337 00:34:05,910 --> 00:34:13,800 Jing's roughly translated counter to European universalism is paired with a justification drawn from the particular American sociological problem. 338 00:34:13,800 --> 00:34:19,500 A human being was endowed with conscience on the grounds that he was conscious of being part of society. 339 00:34:19,500 --> 00:34:25,280 James justification is thus a lengthy process of education was required for men and women 340 00:34:25,280 --> 00:34:29,490 to realise the full value and obligations of the rights granted to them in the declaration. 341 00:34:29,490 --> 00:34:34,290 It was only then that the stage had been achieved that those rights could be realised in practise. 342 00:34:34,290 --> 00:34:42,270 So in some ways this is running alongside is a debate around the difference between rights and obligations. 343 00:34:42,270 --> 00:34:50,820 Someone like Gandhi, who was asked to comment on the Universal Declaration of Human Rights, 344 00:34:50,820 --> 00:34:55,260 rejected it out of hand because he thought there should be duties or obligations rather than rights. 345 00:34:55,260 --> 00:35:01,380 But here I think a lot of delegations, Chang and many others were not thinking of these as separate, 346 00:35:01,380 --> 00:35:07,080 whether one had one one got rights by virtue of being obligated to others. 347 00:35:07,080 --> 00:35:14,070 And so in that operator on this axis of conscience and conscious being conjoined. 348 00:35:14,070 --> 00:35:16,590 We've seen this before. A human is endowed with conscience. 349 00:35:16,590 --> 00:35:21,810 And yet only receives that endorsement by becoming aware, conscious of his obligations to others. 350 00:35:21,810 --> 00:35:28,640 The human on the basis of infinite commitments to others is never a singular being, but rather inherently plural to men. 351 00:35:28,640 --> 00:35:33,870 Men a consciousness of the intertwined plurality of consciousness is and therefore a 352 00:35:33,870 --> 00:35:41,230 consciousness of conscience is simultaneously the prerequisite for and ideal product of society. 353 00:35:41,230 --> 00:35:49,910 On. Untethered from the limitations and colonial demands of the autonomous, human and human individual, 354 00:35:49,910 --> 00:35:54,320 a decolonial consciousness would realise itself as multitudinous and erogenous, 355 00:35:54,320 --> 00:35:58,370 held together by an intertwined assemblage of infinite shared obligations. 356 00:35:58,370 --> 00:36:05,240 In other words, conscious, conscious, held together by conscience and conscience, held together by consciousness. 357 00:36:05,240 --> 00:36:11,120 In other words, decolonial action began not by asserting autonomy, but by demanding collective and mutual reliance. 358 00:36:11,120 --> 00:36:17,300 A proper postcolonial world would emerge not from independents, but rather glittering interdependence. 359 00:36:17,300 --> 00:36:21,170 And is known for his so thank you for allowing me to. 360 00:36:21,170 --> 00:36:27,680 We'll come back to a bigger picture was known for his lifelong commitment to liberty, equality and fraternity and Beatrice formulation. 361 00:36:27,680 --> 00:36:32,520 Liberty and equality are subordinate to fraternity as a prerequisite for proper democracy. 362 00:36:32,520 --> 00:36:41,750 And you'll call it, this is actually a information that is not unique to, for example, books only set out in the two choices of morality and religion. 363 00:36:41,750 --> 00:36:44,960 Democracy for Ambedkar was more than a set of political institutions, 364 00:36:44,960 --> 00:36:50,150 but rather a mode of sociality and sociability embittered, demented social democracy throughout his career. 365 00:36:50,150 --> 00:36:57,080 But his famous formulation is an issue in the past. In an ideal society, there should be many interest consciously communicated, 366 00:36:57,080 --> 00:37:02,960 consciously communicated and said it should be valid and free points of contact with other modes of association. 367 00:37:02,960 --> 00:37:10,720 In other words, there must be social and osmosis. This is fraternity for which which is the only other name for democracy. 368 00:37:10,720 --> 00:37:14,350 I could spend hours talking about social and osmosis, and I would be happy to, 369 00:37:14,350 --> 00:37:21,460 but I will try to restrain myself in order to salvage this interpretation from being over determined by his supervisor. 370 00:37:21,460 --> 00:37:25,690 We should focus on the full implications of paternity in the context of caste. 371 00:37:25,690 --> 00:37:32,980 An ambiguous definition of democracy here and elsewhere aligns closer to Brooks's definition in two sources of morality and religion. 372 00:37:32,980 --> 00:37:35,710 Democracy proclaims that Liberty proclaims liberty, 373 00:37:35,710 --> 00:37:41,660 demands equality and reconciles these two hostile societies by reminding them that they are sisters and exerting their fraternity. 374 00:37:41,660 --> 00:37:46,510 I love the king of the mess that I think is really interesting, 375 00:37:46,510 --> 00:37:54,220 and it is indeed about the vaguely Republican idea of assisted living, but is more radically, I think, a claim of continuity. 376 00:37:54,220 --> 00:38:02,260 At first glance, we can trace ambiguous argument about paternity as it asserts the fundamental sociability of humans after the annihilation of caste. 377 00:38:02,260 --> 00:38:11,890 But on additional inspection. I think paternity as consanguinity reveals a different madness of the core of the system and therefore opens 378 00:38:11,890 --> 00:38:17,980 up the possibility to thinking paternity differently and therefore laying the seeds of customisation. 379 00:38:17,980 --> 00:38:28,840 Hunting annuity is a was a fundamental riddle of riddle of humanism, a strain of also that of Hinduism that in big trouble explicate in the 1950s. 380 00:38:28,840 --> 00:38:35,350 In middle 18 money was madness or the explanation of the origin of mixed castes and bitter towards the caste system, 381 00:38:35,350 --> 00:38:43,510 as described in the punishment, the choice he produces reveals indeed a badness of the alleged authorisation of the four vine system. 382 00:38:43,510 --> 00:38:50,980 The trust is, I mean, the Detroit is actually comically said as in vitro shows money proliferation of mixed caste identities based on 383 00:38:50,980 --> 00:38:56,920 a particular combination of the prisons assumed biological father and the prison's known biological mother. 384 00:38:56,920 --> 00:39:03,160 How can there be four discrete castes? Invigorates when one assumes everyone has already been contaminated by blood from other castes? 385 00:39:03,160 --> 00:39:07,000 If everyone is by virtue of the management, the mixed castes, how are we already not? 386 00:39:07,000 --> 00:39:09,400 How are we all? Are they not linked? 387 00:39:09,400 --> 00:39:18,820 For truly hereditary ness, consanguinity and kinship thus form the sociological, theological, biological roots of ambiguous critique. 388 00:39:18,820 --> 00:39:23,050 So in other words, what's bigger than returns us once more to this mess? 389 00:39:23,050 --> 00:39:28,730 This early 20th century mess with biology and psychology become continuous. 390 00:39:28,730 --> 00:39:31,880 Content, contagion contamination and containment ability. 391 00:39:31,880 --> 00:39:38,180 These are the grounds on which both sociological and theological and biological analysis line an ambiguous critique. 392 00:39:38,180 --> 00:39:44,390 Situated between John Dewey and William Jones, there's these two human sciences very wildly away from the of human subject, 393 00:39:44,390 --> 00:39:50,930 relinquishing its sovereign status to a much more messy, messier, porous media and fundable of cell biology. 394 00:39:50,930 --> 00:39:58,400 The mixing of blood and initiation of cells and the the the fundamental unknowability of hereditary belonging produce a much murkier, 395 00:39:58,400 --> 00:40:07,630 illiberal subject whose wild since extensive wild contagion and an ability enhanced community cannot possibly sustain the requirements of caste. 396 00:40:07,630 --> 00:40:14,650 This appears first as kinship for immigrant kinship and social isolation by forming a physical unity ambiguous. 397 00:40:14,650 --> 00:40:17,500 Sociologist and religious Roberts and Smith on this point. 398 00:40:17,500 --> 00:40:23,620 And by doing so, it makes a decisive shift from fraternity as a social concern to fraternity as a biological connexion. 399 00:40:23,620 --> 00:40:30,640 This is a situation akin is a group of persons who live together whose life who say whose lives were so bound 400 00:40:30,640 --> 00:40:35,740 up together and what must be called a physical unity that they can be treated as parts of one common life. 401 00:40:35,740 --> 00:40:43,720 The members of Kindred looked on site of one kindred. It looked on themselves as one living for a single animated mass of blood, flesh and bones, 402 00:40:43,720 --> 00:40:47,530 of which no member could be touched without all of the members suffering. 403 00:40:47,530 --> 00:40:53,500 So ambiguous use of Smith's definition, which slides seamlessly between social description and biological metaphor, 404 00:40:53,500 --> 00:40:57,790 is particularly illustrative of Victor's anti-Castro critique. 405 00:40:57,790 --> 00:41:05,650 Kinship, therefore, becomes the combination of sociology and biology necessary to respond to rabbinical philology. 406 00:41:05,650 --> 00:41:12,580 I want to point out that it is a sociologist borrowing into commitment or interest in borrowing metaphors and biology is not an accident, 407 00:41:12,580 --> 00:41:16,630 but I think it reveals how relatively unconvinced early sociology was of the autonomy 408 00:41:16,630 --> 00:41:22,280 of the individual human being or the exceptionnelle of the human as a unit of study. 409 00:41:22,280 --> 00:41:30,170 And I think I want to kind of stumped it by by turning to it in lieu of a conclusion that 410 00:41:30,170 --> 00:41:38,390 maybe perhaps a consideration of social affiliation that a man thinks is a biological fact. 411 00:41:38,390 --> 00:41:41,180 But what he thinks is a sociological fact, it's ambiguous. 412 00:41:41,180 --> 00:41:49,200 Citing a psychologist, Edward Bond, the study of which is a theological fact under ambiguous, promiscuous critique, 413 00:41:49,200 --> 00:41:55,040 theology and biology and sociology become the grounds on which it is possible to argue for a new life, 414 00:41:55,040 --> 00:42:02,120 be tethered to biology and fraternity, and that renders caste fundamentally unthinkable if caste has prevented the 415 00:42:02,120 --> 00:42:07,730 formation of society and produces a sociology that prevents the formation of caste. 416 00:42:07,730 --> 00:42:17,660 By combining late 19th century philology with early 20th sociology and with the help with a bridging hub of late 19th century biology, 417 00:42:17,660 --> 00:42:23,330 ambiguous critique invents a political subject on the basis of the chaos of cell biology perpetually contagious, 418 00:42:23,330 --> 00:42:29,180 heterogeneous and incapable of authorising, claiming any kind of autonomy of the human as a unit. 419 00:42:29,180 --> 00:42:39,740 This Joshua Felix the subject would render caste unimaginable and therefore be the basis for a kind of interdependent, obligatory egalitarianism. 420 00:42:39,740 --> 00:42:47,210 Allow me to suggest specifically at the level of society as a proper name for this kind of truly Atticus Practise and the Buddha and 421 00:42:47,210 --> 00:42:54,620 his Dhamma and bigger offers hints for a theory of social physics objectivity made possible by a particular scientific injunction. 422 00:42:54,620 --> 00:42:57,650 This is a long quote from the 19th century. 423 00:42:57,650 --> 00:43:03,650 Scientists conceived that the universe was filled with indestructible atoms just as the 19th century was drawing to a close. 424 00:43:03,650 --> 00:43:10,040 So J.J. Thompson and his followers began to hammer the atoms. Surprisingly enough, of the atoms began to break up into fragments. 425 00:43:10,040 --> 00:43:16,220 They got broken into tiny particles, protons and electrons charged with positive and negative electricity, respectively. 426 00:43:16,220 --> 00:43:20,600 The concept of a fixed, unalterable mass abandoned science for good in this century, 427 00:43:20,600 --> 00:43:24,410 the universal belief is that matter is being annihilated at every instant. 428 00:43:24,410 --> 00:43:30,080 So science has proved that the curse of the universe is grouping and disillusion and regrouping. 429 00:43:30,080 --> 00:43:37,160 In other words, associate physics subject, having relinquished for seven tolerable status to the murkiness of contagion and break ability, 430 00:43:37,160 --> 00:43:43,730 is then find yourself perpetually dissolving and regrouping and resolving and dissolving and regrouping with others. 431 00:43:43,730 --> 00:43:51,410 In this reimagining of a kind of Buddhist convert, the annunciate is simultaneously more and less than a synaesthetic figure. 432 00:43:51,410 --> 00:43:56,720 She does not possess the astronomy and sovereignty run up to consider relinquishing it in the same sense. 433 00:43:56,720 --> 00:44:02,750 No subjects following 19th century cell biology and epidemiology can claim to hold autonomy over her self. 434 00:44:02,750 --> 00:44:09,260 Knowing its beginnings and ends in a no subject can claim to know its individual location, its individual identification, 435 00:44:09,260 --> 00:44:14,780 even if social isolation individual provided the benefit of recognition to some in the short term. 436 00:44:14,780 --> 00:44:22,340 It was always at the expense of others, but this kinship actually offers the correct physical unit of society to exist in the first place. 437 00:44:22,340 --> 00:44:30,150 Society rendered both literally and metaphorically biological, is the unit of proper political thinking. 438 00:44:30,150 --> 00:44:37,430 By embracing vulnerability, born of a vulnerability and relinquishing the sovereign body to atoms that infinitely on group and regroup, 439 00:44:37,430 --> 00:44:43,070 contaminate ability becomes the fundamental and foundational, irrevocable universal condition. 440 00:44:43,070 --> 00:44:45,860 To the extent that this is a, I think, 441 00:44:45,860 --> 00:44:56,570 the number of places where Ambedkar discusses this just an overview than they appear in his writings on Buddhism. 442 00:44:56,570 --> 00:45:05,240 But this notion of the the delusion of self and the break ability, the infinite break ability of atoms and cells, 443 00:45:05,240 --> 00:45:09,920 and then their relationship to blood and therefore fraternity and therefore society, 444 00:45:09,920 --> 00:45:20,720 I think, gives us a line from a line of thinking that exceeds the boundaries of the normative political communities otherwise. 445 00:45:20,720 --> 00:45:24,810 And Victor is not alone in imagining cellular breakdown as a replacement for a mass between 446 00:45:24,810 --> 00:45:30,630 politics France tonight and his introduction to black skin white maps hints at a similar project. 447 00:45:30,630 --> 00:45:34,290 How do we get out? I shall attempt a total licence, this morbid body. 448 00:45:34,290 --> 00:45:39,630 I believe that the individual should tend to take on the universality inherent in the human condition, 449 00:45:39,630 --> 00:45:43,830 lysis the disintegration of a song by the rupture of its boundaries. 450 00:45:43,830 --> 00:45:51,780 We've tended to skip over this crucial in final opening prevarication that we've been most closely aligns with, including demand. 451 00:45:51,780 --> 00:45:54,300 I want the world to recognise with me. 452 00:45:54,300 --> 00:46:00,510 The open to a consciousness is therefore difficult to imagine that for lost final prayer or body or my body make of me, 453 00:46:00,510 --> 00:46:06,120 a man who always questions is a request for a sovereign body that has the autonomy to ask questions is a 454 00:46:06,120 --> 00:46:11,400 prayer for a body that leaves the self authorising sovereign subject perpetually open for interrogation? 455 00:46:11,400 --> 00:46:15,540 Let us notice. Finally, the method minerals, finance laws, demand and prayer. 456 00:46:15,540 --> 00:46:20,400 Why not the quite simple attempts to touch the other, to feel the other, to explain to the other myself, 457 00:46:20,400 --> 00:46:26,310 to touch and to feel not in order to be contaminated, but in order to be comfortable in direct opposition to untouchability. 458 00:46:26,310 --> 00:46:32,067 Such ability such orientation toward. Thank you.