Search results

Law attempts to govern life & death through the appropriation of images that give a fantasy of control over death. The functioning of the thanatopolitical state is underpinned by a perceived control over death & its representation. This means of controlling death is challenged when someone wishes to die in an untimely fashion. Death may be timely when the state engages in the officially sanctioned killing of the death penalty but not when the individual assumes such a power to decide. When an individual goes before the law to obtain a right to die, instead of confronting death, legal institutions evade the issue & instead talk about life, & its sacred & inviolable nature. Yet, in the same move, many exceptions to this sacred quality of life are carved out. One can see an example of this phenomenon in the area of Supreme Court decision making on physician-assisted suicide. In Washington v. Glucksberg, the applicants had died by the time of the Supreme Court's decision. Where did they go? Were they ever really there for the law? The Supreme Court decision attempts to recompose the notion of identic wholeness in the face of bodies associated with death & decay. It is, in other words, an attempt to arrest the process of death by composing a narrative that valorizes life. The case becomes a narrative about the threat to life or, more precisely, a threat to a particular way of life. In other words, the state's interest in preserving life becomes the interest in preserving the life of the state. The state must live on. The question then moves from being one of whether the individual applicant in a case concerning physician-assisted suicide should live or die to one that asks should we the court live or die? 32 References. Adapted from the source document.

In 2010, I published a book, Bettymania and the Birth of Celebrity Culture. In this article, I want to revisit the topic, not because Bettymania matches our present reality but, rather, to measure our present paradigm against its originator. Whatever new era we now occupy, it can no longer be accurately dubbed "celebrity-driven." Given that our airwaves are saturated with reality TV and YouTube navel gazing, that Facebook has now turned everyone into an expert on personal branding and self-promotion, and that, in America, we have a celebrity as our commander-in-chief, this argument may strike many as wrongheaded; but, to a large extent, what we meant by celebrity culture and the rules that we affixed to it, no longer apply. A study of Bettymania may well offer us some understanding of celebrity culture, but the inception of that culture now seems trivial compared to its date of expiration, which, I argue, occurred the moment Donald Trump was elected President of the United States.