By Fiona Foden
A humorous, touching tale approximately lifestyles adjustments, friendship and primary love. Josie has lived on her boat, Promise, her complete existence. She reveals it more straightforward to stroll on deck than she does to stroll on land. yet Promise has been condemned, and in flip, Josie is condemned to continue to exist dry land. Then she meets Leon, a boy from her neighbourhood...
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A humorous, touching tale approximately existence alterations, friendship and primary love. Josie has lived on her boat, Promise, her complete existence. She reveals it more uncomplicated to stroll on deck than she does to stroll on land. yet Promise has been condemned, and in flip, Josie is condemned to live to tell the tale dry land. Then she meets Leon, a boy from her neighbourhood.
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Extra resources for A Kiss, a Dare and a Boat Called Promise
Indeed, it is for this reason that Arendt can discern in intimate liberal friendship only a poignant token of compensatory pseudo-solidarity and thus fails to register liberalism’s own complex politics of friendship. It would seem, then, that Arendt’s critique of modernity fatefully conflates what she construes as characteristic inadequacies of liberalism with the limits internal to democracy as such, and does so in a way that undercuts the coherence of her approach, obscuring the way her own highly original contribution to the theory of democracy is itself both haunted by these very limits and predicated on the historical emergence of liberalism as the discourse that submits the whole of social life to a politics grounded in nothing other than society itself.
30 Both Canovan and Disch plausibly attribute this disdain for excessive closeness to Arendt’s view that “[f ]raternity of this sort . . ”31 Arendt’s concern here is biographical as well: it is her sense that “excessive” affective intimacy blinded the Jews of Europe to the “political facts” that eventuated in the Holocaust. That is, a misleading—and, for Arendt, inauthentic— sort of friendship among Jews and between them and their German (and, by extension, Polish, French, Russian, and so on) neighbors deprived them of the capacity to exercise political judgment.
This is a basic point I make in different registers through my readings of The Big Chill, where friendship emerges as the intersubjective locus of politics that effaces the antagonism constitutive of social life, and of Thelma & Louise, where friendship is a site of resistance that is already the presumptive form of citizenship in the liberal imaginary. By contrast, in Lost in Translation the reflexivity valorized by liberalism is exposed as an obstacle to itself, demonstrating that the route to transformation cannot be more antiliberal argument, whether such argument is staged in popular discourse or in academic criticism.