teleology

One of the distinguishing tendencies within most varieties of anarchism (and one of the major schisms between anarchists and marxists) centres around conceptions of history, and even of time itself.

Marxian historical determinism has always offended anarchists' preference for open-ended approaches — a preference closely linked to anti-authoritarianism, anti-dogmatism and indeed the very notion of freedom.

Dewey and Taoism- Teleology and Art CRISPIN SARTWELL

American feminist philosopher Nancy Fraser, discussing her concept of participatory parity, insists that it is "an interpretative ideal of social justice, and as such, does not exist." She also refers to it as "a critical ideal" and explains that she sees it as "a way of shining light onto the obstacles to justice." Fraser opposes the use of such ideals "as a means to legitimise any existing public sphere," emphasizing that "[t]hese ideals should be used as diagnostic tools, not as tools of legitimisation. It is a question of maintaining a different attitude towards ideal concepts."

Fraser's work has always struck me as anarchistic, in the most complimentary sense. Examples of similarly critical passages abound in her writing. Her stance against legitimising "//any// existing public sphere" places her in good stead with anarchists' rejection of teleological closure, if not directly within the anarchist tradition herself.

Interview with Nancy Fraser: Justice as Redistribution, Recognition and Representation []