Eduardo Mendieta

ABSTRACT This article begins with a consideration of whether the January 6, 2021, attack on the United State’s Capitol building can be considered a form of “legitimate political discourse” and compares the insurrectionists to the Black Lives Matter protest movement. Both movements, as different and antithetical as they are, raised meta-questions about how it is that we establish by means of law the forms to express dissent. It is proposed that “constitutionalism,” namely, the doctrine that the primary means to create and sustain free institutions are constitutions, which were and are result of historical events, i.e., revolutions such as the French, the American, and Haitian, that nonetheless unleashed normative powers and aspirations. After an analysis of constitutionalism through the lens of the US Constitution, the text turns to an analysis of what here are called “constitutional deconstructions.” Six such deconstructions are discussed: of the written constitution itself, of the law, of rights, of the people, of the state, and finally, of the Supreme Court as the protector and ultimate reader of the constitition. In this last section, the 2021 Report of the Presidential Commission on the Supreme Court of the United States is considered.

A self-perceived lack of training in ethical theories and related pedagogy has kept many engineering faculty members from teaching data ethics, an important aspect of engineering research that has become more salient in recent years. This paper describes the development of a module, which includes concepts, cases, policies, and best practices, to support the teaching of ethical data practice. Based on a user-oriented design approach and a moral literacy framework, the module was designed to be used in different courses and co-curricular activities for students of varying levels of competence to improve their ability to identify and analyze ethical problems associated with the handling of research data. This work seeks to encourage ethical reflection on researchers’ data practice through the idea of an “ecology of data,” which highlights the co-production of data by multiple, interconnected, and heterogeneous actors. This paper also presents online and in-class evidence about the impact and limitations of the module, which is now available for interested researchers and instructors to browse and use.

ABSTRACT In this article I set out to develop an alternative analysis of national borders that grants them moral and politically normative standing while at the same time showing the limits of such merely normative analytics. The aim is to develop a genealogical analysis of the U.S. border, which is taken here as an exemplar of how not to implement borders. The first section develops what will be called here the “mobile panopticon,” one that colonizes the so-called heartland, making of all citizens potentially extraditable subjects. The second section argues that the assemblage of institutions that make of the border not simply a geographic marker has become deeply enmeshed with the United States' peculiar institutions of hyperpenality and criminal branding, thus leading to the expansion and exacerbation of what I have called the “ethnoracial prison industrial complex.” This analysis then offers warrants for the argument that the U.S. border is no longer a neutral arbiter of sovereignty but, instead, has become a “genocidal machine.” In the closing section an engagement with Casey and Watkins's recent work on the U.S. border offers a bridge to the genealogical claim that the U.S. border is in fact a thanatological dispositif.

Humans built cities, but cities are where we become civil, civilized, and civically minded; we are thus products of cities. Cities are also ubiquitous in the human experience. Yet, the last two hundred years witnessed an unprecedented mega-urbanization of humanity. In 2007, or so, it was announced that more humans now lived in cities than in the countryside. This article aims to analyze the new pattern of mega-urbanization in the twenty-first century, a century that brings extreme challenges: demographic growth (9 billion humans), global warming with its concomitant chaotic and severe weather, massive population displacements, precarious water resources, and greater global economic integration with growing volatility. The largest megalopolises of the twenty-first century will be in the “global South” in the “developing world.” Most of this urbanization will be in the form of irregular urbanization, that is, ghettos, shantytowns, favelas, slums.

In the Work that she presented at the 40th Annual Meeting of the Society for the Advancement of American Philosophy, 7 March 2013, in Galloway, New Jersey, Sassen most tellingly began her keynote with a reflection on method. She spoke of “Before Method.” She spoke of the need to step back, and suspend our extant methods. Emergent social orders, or what she called, in her massive and transformational text Territory, Authority, Rights: From Medieval to Global Assemblages, the emergence of new assemblages, requires that we rethink our old categories, or that we try to assess their usefulness or allow ourselves to countenance their obsolescence. The “before method,” and the invitation to step back, to bracket, or to ..

James H. Cone is without question the most important Black Theologian of the last century in U.S. theology. This essay is an engagement with his work, focusing in particular on the shifts from European theology, in his Black Theology & Black Power, to Black Aesthetic Religious production, in The Spirituals & The Blues, to The Cross and the Lynching Tree. The core theme of this essay is the entanglement of spiritual/religious colonization with production/invention of racial hierarchies that then became the crucibles for the forging of racist imaginaries that entailed, authorized, enshrined, and sacralized white supremacy. The Janus face of this alchemy, however, was the production of a black religion of liberation that entailed decolonizing the “blackness” invented by the modern project of religious racist colonization. The essay considers how Cone’s works empowers us to think through the analogies between the process of the colonization of the indigenous peoples of the so-called “New World” and the “enslavement” of African peoples. The similarities have to do with the coupling of the colonization of imaginaries with the imposition of racial imaginaries, i.e. religious conquest is also a racial conquest, and conversely, racial conquest is also a religious conquest.

This collection brings together some of Latin America's most important thinkers and writers, making available in one volume classic and recent essays that address the question of postmodernity in Latin America. Here readers can find Octavio Paz's Nobel Prize speech, Leopoldo Zea's recent observations on postmodernity and the question of revolution in Mexico, Enrique Dussel's seminal discussion of modernity and the rise of world capitalism, Walter Mignolo's discussion of the relationship between cultural hegemony and control over sites of intellectual production, and Iris Zavala's use of Lacan to trace the postcolonial and postmodern imagery of Martf's Nuestra AmTrica. Included are also detailed and comprehensive discussions of the sociological, political, literary, and cultural responses to the various positions and themes associated with postmodernity. This collection is an ideal primary text for courses in contemporary Latin American thought, as well as classes on postmodernity. It will also serve as a major reference work on contemporary intellectual trends in Latin America. As such it will be of interest to Latin Americanists, social thinkers, philosophers, and literary and cultural critics and historians.

_The Power of Religion in the Public Sphere_, co-edited by Eduardo Mendieta and Jonathan VanAntwerpen, represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does, or should, religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics.