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.See White,  The Value of Narrativity.21.Taylor, Modern Social Imaginaries, 23.22.Ibid.Malcolm Bull makes a similar distinction when he argues that end-of-the-world discourses can be located  ideologically on the continuumbetween the religious or secular, and sociologically on the axis between high or  low culture ; in the terms of Bull s schema, the social imaginarycould be expected to house the low-religious and low-secular versions ofthe end of history ( On Making Ends Meet, 3).23.Taylor, Modern Social Imaginaries, 24.24.Anderson, A Zone of Engagement, 286.25.Osborne,  The Politics of Time, 42.There are numerous and competingaccounts of the process by which, as Lawrence Grossberg describes, his-tory comes to  involv[e] the affirmation of the continuity and coherence ofa totality of time of which  [p]rogress is the most optimistic articulation( History, Imagination, and the Politics of Belonging, 151).Many of theseaccounts are located in debates regarding the  secularization thesis, or theargument that secular temporalizations of history, including the liberaldoctrine of progress and the Marxist schema of revolutionary phases,evolve from the secularization of Judeo-Christian temporality.For classicarguments in favor of the secularization thesis, see Abrams, NaturalSupernaturalism, and Löwith, Meaning in History.For the most prominentcritique of this approach, see Blumenberg, The Legitimacy of the ModernAge.Bull ( On Making Ends Meet ) and Wallace ( Progress, Secularizationand Modernity ) both provide overviews of the debates between these twoNOTES 179camps.For a particularly useful account of the temporalization of historyfrom the perspective of intellectual history, see Koselleck, The Practice ofConceptual History, especially 118 23 and 218 35.I discuss the connectionbetween revolutionary cataclysm and religious apocalypse at the conclusionof the section  The Declension Narrative and the End of the 1960s inthis chapter.26.Kermode, The Sense of an Ending, 46.27.Ibid.28.Ibid.29.The conventional example here is the detective story.Peter Brooks,following closely in Kermode s footsteps, explains this process throughFreudian psychoanalysis (Brooks, Reading for the Plot, 90 112).30.Kermode, The Sense of an Ending, 105.31.Ibid., 103.32.For example, Linda Hutcheon argues that   to totalize does not just meanto unify, but rather means to unify with an eye to power and control; andas such, this term points to.hidden power relations (Hutcheon, APoetics of Postmodernism, xi).Jameson takes issue with this descriptionand argues for a distinction between totalization and totality (Jameson,Postmodernism, 332 34, 402 3).For more on these debates, see theIntroduction in this book, note 21.33.On the political valences of utopia, see Davis,  Isaiah Berlin ; Jameson, Progress Versus Utopia ; Levitas, The Concept of Utopia; and Moylan, The Locus of Hope and  Special Section. On the intellectual history ofthe temporal valences of the concept, see Koselleck,  The Temporalizationof Utopia. Jameson provides a useful synopsis of the most criticalapproaches to utopia on the Left:  Foremost among these conclusions isthat Utopian thinking although seemingly benign, if not altogetherineffectual is in reality dangerous and leads among other things to Stalin scamps, to Pol Pot.to the  massacres of the French Revolution (whichthemselves lead us back immediately to the ever vital thought of EdmundBurke, who first warned us about the violence that was bound to emergefrom the hubris of human attempts to tamper with and transform the organicfabric of the existing social order (Postmodernism, 335).34.For a discussion of Williams s argument see Jameson, Postmodernism, 336.35.Mannheim, Ideology and Utopia, 219.36.Agamben, Infancy and History, 96.37.Ibid.38.Ibid., 93.39.Ibid., 98.The understanding of desire as asymptotic is taken from Lacan,Ecrits, 2.40.Arendt, Between Past and Future, 77 78.41.Ibid., 82.42.Agancinski, Time Passing, 4, emphasis in original.180 NOTES43.Breines, Community and Organization, 6 7 [ Pobierz caÅ‚ość w formacie PDF ]