\u201cThe figure of the raging revolutionary or angry activist teaches us something: those who fight for alternative futures are seen as committing acts of senseless violence, which stops and hearing of the ways in which revolution makes sense \u2026 if the exposure of violence is read as the origin of violence, then the violence that is exposed is not revealed\u201d (170). How do we differentiate violence exposed by revolutionaries from violence created by revolutionaries? Does the type of protest (nonviolence, civil disobedience, destructive, etc.) play into how the revolutionaries are perceived?<\/p>\n
\u201cTo be pessimistic would involve a commitment to unhappiness as the endpoint of human action, as being what all promises of happiness lead us toward. To be optimistic would involve commitment to happiness as the endpoint of human action, as what all experiences of bad feeling enable us to reach \u2026 maybe the point is that there is no point that points to some future horizon. Feelings may be perverse because they don\u2019t always have a point\u201d (177). What would it look like to live without any telos? Do you think this mindset is liberating? Would this be a form of nihilism?<\/p>\n
In her critique of hope, Ahmed critiques the \u201cother who suffers and works in order that we can have \u201cthe good life.\u201d Their lack of hope is converted to our hope for the future \u2026 we have a political economy of hope \u2026 where hope is unevenly distributed.\u201d Do you think this is a critique of hope itself, or a critique in how hope manifests in our world? Must hope have this exploitive quality? Is Ahmed\u2019s critique of hope too dependent on our conception of the \u201cgood life\u201d being essentially capitalist and materialistic? <\/p>\n
\u201cIn imagining what is possible, in imagining what does not yet exist, we say yes to the future. In this yes, the future is not given content: it is not that the future is imagined as the overcoming of misery; nor is the future imagined as being happy. The future is what is kept open as the possibility of things not staying as they are, or being as they stay\u201d (197). Even though Ahmed critiques a telos centric form of hope, might this notion of open possibilities be its own form of hope? <\/p>\n","protected":false},"excerpt":{"rendered":"
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