Andrew Dilts
Biographic Data
| ID | 4390185 |
|---|---|
| NAME | Andrew Dilts |
| GIVEN NAMES | Andrew |
| FAMILY NAME | Dilts |
| SIGNATURE | DILTS A |
| AFFILIATIONS | Loyola Marymount University |
| VERIFIED | No |
| TOTAL WORKS | 15 |
| TOTAL CITATIONS | 63 |
| AUTHOR COUNT | 14 |
| EDITOR COUNT | 1 |
| FIRST PUBLICATION YEAR | 2011 |
| LATEST PUBLICATION YEAR | 2026 |
| H-INDEX | 4 |
Prison abolition
Prison abolition and political theoryCriminalization, militarized policing, and imprisonment are at the heart of the Trump regime.In line with the 2024 campaign promise to conduct the largest deportation program in U.S. history, undocumented immigrants have been the first and most vulnerable targets of attack.Immigration detention is at an all-time high due to escalating arrests by federal Immigration and Customs Enforcement (ICE) officers and th…
Cultivating Abolitionist Despair
Michel Foucault once wrote, “Do not think that one has to be sad in order to be militant, even though the thing one is fighting is abominable. It is the connection of desire to reality (and not its retreat into the forms of representation) that possesses revolutionary force.” 1 This affect of revolutionary force stems from the joyful militancy of bringing into existence the already possibly present worlds that are assumed to be impossible. 2
Affect, Active Intolerance, and Abolition
What are the affects and transformative ways of feeling that characterize the work of social justice? What activates anger and love, courage and curiosity, in the service of resistance? What exactly does resistance to oppressive conditions feel like? And, conversely, what do oppressive conditions feel like? How are affective scripts prompted and suppressed, how are they embattled, in the work of social justice? In the collective inquiry that foll…
How Does it Feel to Be(come) a Problem? Active Intolerance and the Abolitionist Killjoy
How might we cultivate or redistribute resistant affects against the intolerable? I suggest we can find a resource for such a project in the work of Sara Ahmed, specifically in the figure of the “feminist killjoy.” I explore a productive connection between three archives: W.E.B Du Bois’ “ever unasked question” of “How does it feel to be a problem?”, the Prison Information Group’s (the GIP) practice of active intolerance, and Ahmed’s figure of the…
Punishment and Inclusion: Race, Membership, and the Limits of American Liberalism
At the start of the twenty-first century, 1 percent of the U.S. population is behind bars. An additional 3 percent is on parole or probation. In all but two states, incarcerated felons cannot vote, and in three states felon disenfranchisement is for life. More than 5 million adult Americans cannot vote because of a felony-class criminal conviction, meaning that more than 2 percent of otherwise eligible voters are stripped of their political right…
The Ugliness of Freedom's Practices, Hyper-visibility, and Enjoyment
This response to Elisabeth Anker's essays reads her analysis of "sugar" as both a metonymic object and an archive of freedom, showing not only that sugar reveals a modern theory of freedom, but that it also does so by producing attachments to the enjoyment of human suffering. I argue that it is primarily these attachments that are concealed by sugar's sickly sweetness, making it difficult to break such attachments merely by pointing them out. Rat…
Active Intolerance: Michel Foucault, the Prisons Information Group, and the Future of Abolition
Formed in the wake of May 1968, the Prisons Information Group (GIP) was a radical resistance movement active in France in the early 1970's. Theorist Michel Foucault was heavily involved. This book collects interdisciplinary essays that explore the GIP's resources both for Foucault studies and for prison activism today
Justice as Failure
In this reflection, I take up the contradiction of calling for justice to be delivered from the same institutions that, under contemporary conditions of settler-colonial and white supremacist hetero-patriarchy, are often themselves the sources of injustice. I argue for an orientation toward justice that grounds itself on its condition of failure, drawing on Beauvoir’s existentialist ethics and queer theory’s embrace of failure as a resource for c…
Response to Banu Bargu’s review of Punishment and Inclusion: Race, Membership, and the Limits of American Liberalism
An abstract is not available for this content so a preview has been provided. Please use the Get access link above for information on how to access this content
Introduction to Part II
Political Theory and Philosophy in a Time of Mass Incarceration: Introduction to Part I
To Kill a Thief: Punishment, Proportionality, and Criminal Subjectivity in Locke’s Second Treatise
This essay argues that the thief, a liminal figure that haunts the boundary of political membership and the border between the law of reason and the law of beasts, drives Locke’s accounts of the foundation of the commonwealth and the right to rebellion in the Second Treatise of Government. Locke’s political theory is best read through punishment as a theory of subject formation, which relies on an unstable concept of proportionality to produce th…
Revisiting Johan Galtung's Concept of Structural Violence
Revisiting Johan Galtung’s Concept of Structural Violence
This symposium is organized around a common concern: if we, as political scientists, limit ourselves to an analytics of violence that points solely to agents and intentions, we are sure to miss the
From ‘Entrepreneur of the Self’ to ‘Care of the Self’: Neo-liberal Governmentality and Foucault’s Ethics
In his 1979 lectures, Foucault took particular interest in the reconfiguration of quotidian practices under neo-liberal human capital theory, re-describing all persons as entrepreneurs of the self. By the early 1980s, Foucault had begun to articulate a theory of ethical conduct driven not by the logic of investment, but of artistic development and self-care. This article uses Foucault’s account of human capital as a basis to explore the meaning a…
From ‘Entrepreneur of the Self’ to ‘Care of the Self’: Neo-liberal Governmentality and Foucault’s Ethics
In his 1979 lectures, Foucault took particular interest in the reconfiguration of quotidian practices under neo-liberal human capital theory, re-describing all persons as entrepreneurs of the self. By the early 1980s, Foucault had begun to articulate a theory of ethical conduct driven not by the logic of investment, but of artistic development and self-care. This article uses Foucault’s account of human capital as a basis to explore the meaning a…
Revisiting Johan Galtung’s Concept of Structural Violence
This symposium is organized around a common concern: if we, as political scientists, limit ourselves to an analytics of violence that points solely to agents and intentions, we are sure to miss the
Revisiting Johan Galtung's Concept of Structural Violence
To Kill a Thief: Punishment, Proportionality, and Criminal Subjectivity in Locke’s Second Treatise
This essay argues that the thief, a liminal figure that haunts the boundary of political membership and the border between the law of reason and the law of beasts, drives Locke’s accounts of the foundation of the commonwealth and the right to rebellion in the Second Treatise of Government. Locke’s political theory is best read through punishment as a theory of subject formation, which relies on an unstable concept of proportionality to produce th…
Justice as Failure
In this reflection, I take up the contradiction of calling for justice to be delivered from the same institutions that, under contemporary conditions of settler-colonial and white supremacist hetero-patriarchy, are often themselves the sources of injustice. I argue for an orientation toward justice that grounds itself on its condition of failure, drawing on Beauvoir’s existentialist ethics and queer theory’s embrace of failure as a resource for c…
From ‘Entrepreneur of the Self’ to ‘Care of the Self’: Neo-liberal Governmentality and Foucault’s Ethics
In his 1979 lectures, Foucault took particular interest in the reconfiguration of quotidian practices under neo-liberal human capital theory, re-describing all persons as entrepreneurs of the self. By the early 1980s, Foucault had begun to articulate a theory of ethical conduct driven not by the logic of investment, but of artistic development and self-care. This article uses Foucault’s account of human capital as a basis to explore the meaning a…
To Kill a Thief: Punishment, Proportionality, and Criminal Subjectivity in Locke’s Second Treatise
This essay argues that the thief, a liminal figure that haunts the boundary of political membership and the border between the law of reason and the law of beasts, drives Locke’s accounts of the foundation of the commonwealth and the right to rebellion in the Second Treatise of Government. Locke’s political theory is best read through punishment as a theory of subject formation, which relies on an unstable concept of proportionality to produce th…
Revisiting Johan Galtung's Concept of Structural Violence
Revisiting Johan Galtung’s Concept of Structural Violence
This symposium is organized around a common concern: if we, as political scientists, limit ourselves to an analytics of violence that points solely to agents and intentions, we are sure to miss the
Political Theory and Philosophy in a Time of Mass Incarceration: Introduction to Part I
Response to Banu Bargu’s review of Punishment and Inclusion: Race, Membership, and the Limits of American Liberalism
An abstract is not available for this content so a preview has been provided. Please use the Get access link above for information on how to access this content
Introduction to Part II
Active Intolerance: Michel Foucault, the Prisons Information Group, and the Future of Abolition
Formed in the wake of May 1968, the Prisons Information Group (GIP) was a radical resistance movement active in France in the early 1970's. Theorist Michel Foucault was heavily involved. This book collects interdisciplinary essays that explore the GIP's resources both for Foucault studies and for prison activism today
Justice as Failure
In this reflection, I take up the contradiction of calling for justice to be delivered from the same institutions that, under contemporary conditions of settler-colonial and white supremacist hetero-patriarchy, are often themselves the sources of injustice. I argue for an orientation toward justice that grounds itself on its condition of failure, drawing on Beauvoir’s existentialist ethics and queer theory’s embrace of failure as a resource for c…
Punishment and Inclusion: Race, Membership, and the Limits of American Liberalism
At the start of the twenty-first century, 1 percent of the U.S. population is behind bars. An additional 3 percent is on parole or probation. In all but two states, incarcerated felons cannot vote, and in three states felon disenfranchisement is for life. More than 5 million adult Americans cannot vote because of a felony-class criminal conviction, meaning that more than 2 percent of otherwise eligible voters are stripped of their political right…
The Ugliness of Freedom's Practices, Hyper-visibility, and Enjoyment
This response to Elisabeth Anker's essays reads her analysis of "sugar" as both a metonymic object and an archive of freedom, showing not only that sugar reveals a modern theory of freedom, but that it also does so by producing attachments to the enjoyment of human suffering. I argue that it is primarily these attachments that are concealed by sugar's sickly sweetness, making it difficult to break such attachments merely by pointing them out. Rat…
Affect, Active Intolerance, and Abolition
What are the affects and transformative ways of feeling that characterize the work of social justice? What activates anger and love, courage and curiosity, in the service of resistance? What exactly does resistance to oppressive conditions feel like? And, conversely, what do oppressive conditions feel like? How are affective scripts prompted and suppressed, how are they embattled, in the work of social justice? In the collective inquiry that foll…
How Does it Feel to Be(come) a Problem? Active Intolerance and the Abolitionist Killjoy
How might we cultivate or redistribute resistant affects against the intolerable? I suggest we can find a resource for such a project in the work of Sara Ahmed, specifically in the figure of the “feminist killjoy.” I explore a productive connection between three archives: W.E.B Du Bois’ “ever unasked question” of “How does it feel to be a problem?”, the Prison Information Group’s (the GIP) practice of active intolerance, and Ahmed’s figure of the…
Cultivating Abolitionist Despair
Michel Foucault once wrote, “Do not think that one has to be sad in order to be militant, even though the thing one is fighting is abominable. It is the connection of desire to reality (and not its retreat into the forms of representation) that possesses revolutionary force.” 1 This affect of revolutionary force stems from the joyful militancy of bringing into existence the already possibly present worlds that are assumed to be impossible. 2
Prison abolition
Prison abolition and political theoryCriminalization, militarized policing, and imprisonment are at the heart of the Trump regime.In line with the 2024 campaign promise to conduct the largest deportation program in U.S. history, undocumented immigrants have been the first and most vulnerable targets of attack.Immigration detention is at an all-time high due to escalating arrests by federal Immigration and Customs Enforcement (ICE) officers and th…
Sociology (12 works) · Political science (11 works) · Law (10 works) · Law (9 works) · Politics (9 works) · Criminology (7 works) · Philosophy (6 works) · Philosophy (6 works) · Psychology (6 works) · Epistemology (5 works)