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 CRITICAL
LEADERSHIP
THEORY
Integrating
Transdisciplinary
Perspectives

JENNIFER L. S. CHANDLER
ROBERT E. KIRSCH
Critical Leadership Theory
Jennifer L. S. Chandler · Robert E. Kirsch

Critical Leadership
Theory
Integrating Transdisciplinary Perspectives
Jennifer L. S. Chandler Robert E. Kirsch
Arizona State University Arizona State University
Tempe, AZ, USA Phoenix, AZ, USA

ISBN 978-3-319-96471-3 ISBN 978-3-319-96472-0 (eBook)

https://doi.org/10.1007/978-3-319-96472-0

Library of Congress Control Number: 2018951577

© The Editor(s) (if applicable) and The Author(s) 2018

This work is subject to copyright. All rights are solely and exclusively licensed by the
Publisher, whether the whole or part of the material is concerned, specifically the rights
of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction
on microfilms or in any other physical way, and transmission or information storage and
retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology
now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this
publication does not imply, even in the absence of a specific statement, that such names are
exempt from the relevant protective laws and regulations and therefore free for general use.
The publisher, the authors and the editors are safe to assume that the advice and
information in this book are believed to be true and accurate at the date of publication.
Neither the publisher nor the authors or the editors give a warranty, express or implied,
with respect to the material contained herein or for any errors or omissions that may have
been made. The publisher remains neutral with regard to jurisdictional claims in published
maps and institutional affiliations.

Cover illustration: Catherine A. Slye

This Palgrave Macmillan imprint is published by the registered company Springer Nature
Switzerland AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
 The authors are deeply grateful to each other for their sustained collegial
interdisciplinarity in action. The cliché about the sum being greater than
the parts is true and achievable through engaging in the frustrating
challenges created in collaborative work. This process was more than just an
effort to create a text. We stretched ourselves and the concepts which created
thin places and sometimes we tore some tenuous fibrils and had to expand
and refashion our own conceptualizations and understandings.
 Preface

This book is primarily for three distinct, but related audiences. For stu-
dents who wish to study leadership as an intellectual field of inquiry; for
peers who wish to engage in a critical analysis of an emergent field of
study to see its interdisciplinary opportunities; and for people in organi-
zations who are in positions designated as leadership, who wish to prac-
tice leadership, or understand how leadership is a not an unalloyed good
but rather is a problematic concept that needs to be reckoned with.
While we think there is significant overlap in what each audience can
get from this text, we also do not claim it is the final word on critical the-
ory or its application in leadership studies. Therefore, there is significant
room for any of our audience to find what they need, depart where they
may, and find their own intellectual vistas for integrating critical theory
into leadership, be that its practice, application, or theory.
Our aim was to begin a conversation to cherish the interdisciplinarity
of leadership studies, strengthen its theoretical and methodological plu-
ralism, and find ways of connecting leadership to questions of the good
and social goals. The conceptual frame we used to ask these questions
was movement and direction. To that end, we looked to other fields
of study to see how they understood their undertakings relative to the
ways in which societies moved and to what ends. We use these insights
to build some non-exhaustive tenets for what critical leadership studies
might look like. We welcome any expansion, elaboration, alternatives, or
critiques in this conversation.

vii
viii    Preface

The beginning of our collaboration started with a critical question: is

there a difference between what leadership is as opposed to what people
who are designated leaders do? Feeling discomforted by existing critical
leadership texts, we embarked on this collaborative exploratory journey
trusting that the classic inquiry process would prove productive. It did.
We express our gratitude to those who read chapters and provided
feedback: Engineering: Caitlyn Hall, Kimberly Martin, Wilhelmina
Savenye, Jean Larson, and especially Claudia Zapata who lent soil
engineering introductory texts and painstakingly explained soil shear
strength. Social Sciences: Elizabeth Castillo. Critical Theory: Brandon
Kliewer. Animal Science: Emily Mertz and Spencer Stober. Aesthetics:
Catherine A. Slye (who also created the cover image). Critical Leadership
Tenets: Leigh Fine.

Tempe, USA Jennifer L. S. Chandler

Phoenix, USA Robert E. Kirsch
 Contents

1 Why Critical Theory Is Important 1

Introduction 1
Critical Theory: A Preliminary Definition and Some Possible
Objections 5
Objection 1: Critical Theory Is Reflective Pessimism,
and Lacks an Analytic Core 6
Objection 2: The Benefits of a Critical Theory Can
All Be Achieved Already in Critical Thinking 10
Critical Theory in Leadership Studies 19
Traditional Theory Is Inadequate to Describe
the Complexity of Social Life 22
Traditional Theory Alone Does Not Envision Social Change 27
Traditional Theory Sustains Patterns of Technocratic
Domination and Instrumental Rationality 30
The Difficult But Vital Need for Critical Theory in Fields
of Inquiry 32
References 34

2 Interlude: Prepare for Exploring Movement

and Direction Through Transdisciplinary Vectors 39
Introduction 39
Keep Critical Theory Centered 40
Attend to Movement and Direction 42

ix
x    Contents

Analyze Leadership Imagery 43

References 45

3 Exploring Movement and Direction in Aesthetics 47

Introduction 47
Experiencing Beauty 48
Human Faces 48
Paintings and Photos 51
Dance, Music, and Movies 55
Creating Beauty 59
Performance 59
Writing 61
Movies 64
Final Thoughts 68
References 70

4 Exploring Movement and Direction in Social Sciences 77

Introduction 77
Human Well-Being 79
Human Decision-Making 87
Human Meaning-Making 94
Final Thoughts 97
References 101

5 Exploring Movement and Direction in Animal Science 107

Introduction 107
Northern Bald Ibis Pairs Swap Positions Reciprocally
in V-Formation Flying 111
All Fish in a School Accrue Energy Benefits 113
Fasting, Egg-Carrying, Male Emperor Penguins Huddle
to Conserve Energy 113
Where Are We Going? Migration Navigation 114
Stickleback Fish Follow a Quorum When Foraging 117
Do Cattle Call Quorums When Foraging? 119
Vervet Monkeys and Humpback Whales Observe and Adhere
to Social Norms Regarding Novel Food 121
There’s No Such Thing as an Alpha Wolf 122
Stallion Aggression Varies 125
 Contents    xi

Relocated Elk Work to Regain Their Equilibrium 126

Final Thoughts 129
References 133

6 Exploring Movement and Direction in Engineering 139

Introduction 139
Roots Impact Soil 145
Living Organisms Are Components of Soil 148
Biological Earth-Movers and Movers Through Earth 151
Final Thoughts 156
References 159

7 Tenets of Critical Leadership Theory and Their

Implications 167
Findings from the Transdisciplinary Explorations 167
The Anthropocene Epoch 168
The Constructal Law 169
The Human Brain 170
Critical Leadership Tenets 172
Tenet 1 173
Tenet 2 176
Tenet 3 180
Tenet 4 183
Tenet 5 187
Final Thoughts 189
References 191

Index 195
 List of Figures

Fig. 1.1 Cumulative understandings of critical thinking 11

Fig. 6.1 The friction angle of a soil pile 144

xiii
 CHAPTER 1

Why Critical Theory Is Important

Introduction
The importance of a theory being critical may seem so obvious as to
almost be glibly affirmed without a second thought. What this chapter
aims to achieve is to narrow the scope of what makes a critical theory
critical in the first place, as well as the possible effects of critical theory
when diagnosing or offering social analysis that is qualitatively different
from other theoretical approaches. In other words, we believe that a crit-
ical theory is a fundamentally different project than is commonly under-
stood. To achieve this objective, this chapter will lay out the etymological
grounding that establishes the urgency of the term critical, in a way
that differentiates critical theory from non-critical theory, and also the
more broadly understood term critical thinking. We maintain that criti-
cal thinking, while a necessary condition, is not a sufficient condition to
build a critical theory of society. To build a robust and narrow concep-
tion of what a critical theory can accomplish that is different from nor-
mative, empirical, or otherwise traditional theory, we base our analysis
on the importance of critical theory on its Frankfurt School originators.
Therefore, the analysis will revolve around this school and necessarily
involves discussing the role of ideology, totality, and the divergence of
facts and norms in contemporary society. We trace a genealogy from the
Frankfurt School through its conceptual apparatus to see its evolution
into its current theoretical, and indeed, methodological force in the cur-
rent context for studying current phenomena. We use these concepts to

© The Author(s) 2018 1

J. L. S. Chandler and R. E. Kirsch, Critical Leadership Theory,
https://doi.org/10.1007/978-3-319-96472-0_1
2 J. L. S. CHANDLER AND R. E. KIRSCH

build a theoretical frame to assess the current state of leadership theory;

is it critical? If not, how might it be and what might we reasonably hope
for it to accomplish?
First, an etymology will allow us to distinguish a critical theory of
society from a broader notion of critical thinking as a methodology for
assessing the truth value of statements or actions, to say nothing of the
reduction of critical meaning mean-spirited or spiteful. Showing the
social roots and consequences of the concept of crisis sets the stage for
a theory built around crisis and the resolution thereof. This is different
from critical thinking. Critical thinking, while important, is a prescriptive
exercise, but can too often obscure the role of crisis in social analysis, so
we will draw a sharp distinction that highlights the socially embedded
components of a critical theory focused on human flourishing.
Deriving from the term critical in a simple sense, the supposition of
theory or thought being critical is based on the existence of a crisis. An
etymology of the term crisis is therefore appropriate if we wish to flesh
out the normative content of critical thought. The term crisis is derived
from the Greek krisis, which was a medical term that diagnosed a decision
point for a physician to determine if the patient’s self-healing properties
were enough to overcome an illness and if not, at what point an interven-
tion was necessary (Habermas, 1998). From this, we can draw some ini-
tial observations behind the concept of crisis. First, that crises are a matter
of autonomy that deprives the subjects in crisis their individual capacity
for self-governance; the physician is the one who determines the point at
which the subject’s self-regulation and volition is insufficient, making the
outcome of the crisis dependent not on the individual will of the patient.
As opposed to say, when a patient has a cold and undergoes a regime of
rest and hydration. Rather, the crisis is an objective force that deprives
the victim of the capacity for self-determination as they lose their consti-
tutive ability to take meaningful action at the juncture described above
(Habermas, 1998, p. 1). That loss of an ability to make a decision for
oneself marks the critical juncture, so it acts as a bright line. Before this
juncture, the subject has full range of choices, and can exercise autono-
mous decisions; after this juncture, the subject is incapable and instead
must be acted upon. Second, in this medical etymology, a crisis also rep-
resents a chance at liberation as a result of the necessary intervention.
If the intervention is successful, and proffers a resolution of the crisis,
this means the subject’s constitutive self-determination as a free subject
is restored. While this may seem obvious, this means that recognizing a
 1 WHY CRITICAL THEORY IS IMPORTANT 3

critical juncture and resolving the crisis means diagnosing the intolerable
external conditions on the subject, and that the intervention is normative
insofar as the course of action is done on the patient’s behalf, or for their
own good (Habermas, 1998). The intervention has a certain direction,
geared toward human flourishing, so we may then infer that not all inter-
ventions are desirable or carry equal weight, but a critical juncture weighs
those options and makes an intervention.
This normative dimension is an important carryover when shifting the
register of crisis from the individual and the medical into the social and
the structural. Before doing so though, the metaphor can be drawn out
in an explicit way; the body of the subject can be extended to the body
politic.1 Much in the same way that an ailment can progress to a critical
juncture that requires the normative intervention, so can a political soci-
ety suffer a degradation that requires intervention as well. This ushers in
a systems approach that highlights the institutional structures of society
in its capacity to sustain the body politic, and a juridical approach that
highlights the state’s sovereign ability to be the entity that can diagnose
the ailment and act in a restorative manner. Habermas (1998) continues
that in a systems approach, crises emerge when, “…a social system allows
fewer possibilities for problem solving than are necessary to the contin-
ued existence of the system” (p. 2). Taken from a medical crisis, the abil-
ity of the social system’s normal operating procedures to fix what ails it is
insufficient. In extension to the structural component of crisis is a juridi-
cal one. Much like the individual’s subjective sovereign self-determination
is impaired at the critical juncture, a society’s sovereign apparatus may be
unable to fix what ails it through its normal operating procedures.
This shift from individual to social carries the etymology from crisis
to critique. Critique is the juridical art whereby problems in the body
politic were identified by members of that political society, and through
deliberation, offered the restorative means to repair society (Brown,
2005). Again, we see that there is a directional thrust to this social inter-
vention. If society ails, the restorative action is to heal it. We pause to
make a provisional observation concerning leadership, that the citizens

1 A rich strain of political theory deploys this metaphor; most notably Augustine (1994),

Hobbes (1994), and Locke (1980). The idea behind the metaphor is to prescribe order into
the shape and function of the state, civil society, and the economy into a unified and harmo-
nious whole, guided by the head of the sovereign (be that a god, king or representative of
the peoples’ will).
4 J. L. S. CHANDLER AND R. E. KIRSCH

who step forth to name the problems and to offer restorative action are
exhibiting critical leadership. We also note that this shift to critique in
crises’ social existence, is very different from the way critique or critical
thinking is deployed in the current context. Before moving on to what a
critical theory of society may entail, it is necessary to distinguish critical
theory from critical thinking.
A theory based on critique requires, of course, critical thinking. We
will expand on this more below. For now, we only note that the notion
of critical thinking is so ubiquitous across so many discourses of everyday
life, to say nothing of disciplinary specialties, it would be impossible to
catalogue them all. However, as a working concept, we might say that
critical thinking is using evidence-based reasoning to determine the truth
value of a knowledge claim. Regardless of the strain of critical thinking,
it usually revolves around the ability to thoughtfully discern the truth,
through the rigorous use of a method. While the ability to discern truth
makes this concept share an etymological root with critical theory, it is
important to note that the judgment is not necessarily made in the direc-
tion of fixing what ails a body, individual or politic. We do not seek to
diminish the important role of critical thinking, but putting the strands
of critique next to crisis can highlight the importance of the context of
critical thinking—what truths are valorized? What methods are appropri-
ate to determine the truth value of statements? In other words, de-link-
ing critical thinking from its social context of intervention for the sake
of healing what ails a society can reduce it to an instrument that might
otherwise complement domination; in other words, critical thinking is
a necessary, but not sufficient, component for a critical theory of leader-
ship specifically or society generally.
To have a critical theory of leadership, or indeed a broader critical
theory of society, means fleshing out the contours on which thought is
induced, where value judgments are upheld or not upheld, and perhaps
most important; to what end the value judgments are working toward
an articulated vision of a society. By establishing the role of crisis as a
social intervention toward fixing what ails the body (individual or social-
ized), we may now argue that critical theory must envision, theorize, and
set the foundations for an intervention in society that goes beyond the
normal operating procedures to fix a problem that has been diagnosed.
Our foundation of critical theory will therefore necessarily have to go
beyond a conception of theory that relegates it only as a tool for empiri-
cal findings and will simultaneously have to surpass the easy affirmations
 1 WHY CRITICAL THEORY IS IMPORTANT 5

of common sense, since regardless of whether common sense is true, it is

essentially a reification of the normal operating procedures under investi-
gation. A critical theory (of leadership or anything else) will instead have
to diagnose something that is wrong and offer a restorative course of
action to correct it.

Critical Theory: A Preliminary Definition

and Some Possible Objections

In many academic disciplines and other fields of study, it is common to

come across theories of that field of study, and then a critical variety of
that same field of study, like a kind of mirror image. We want to address
what makes a theory critical as opposed to traditional (be that normative,
or formal, or experimental), with the ambiguities and difficulties that
come with it that goes beyond a reactionary or mirrored lens of analysis.
Our goal is not only to give an overview of what is currently categorized
as critical leadership studies, but to show how such categorizations are
made in the first place, and then to establish the importance of a critical
theory therein. The importance of such a categorization is to uncover
the normative foundations as well as direction of a field of study, and
opens a vista for that vision and diagnosis, as outlined above. In other
words, a critical intervention forces a confrontation with the question,
“What is this for?” This exploration of critique and critical theory is
therefore not meant to be exhaustive, but rather a basis for determin-
ing whether a theory is critical of a body of knowledge as a matter of
judgment.
One objection that we anticipate is that if critical is a modifier for an
already established body of theoretical literature, does a critical theory
have its own content, or is it merely a reaction against an established
body of knowledge? This question raises important issues surrounding
critical theory, that it is simply negative or pessimistic, refusing to allow
for the benefits of certain social arrangements to get their proper recog-
nition for the sake of knee-jerk derision. We will take up a framework of
positive and negative theory later, but for now, the consequence of such
naysaying is that there is no analytic core to critical theory itself because
it is reliant on other cores of knowledge. To that effect, we take the
question of critical theory’s genealogical and methodological prospects
seriously as its own mode of investigation. Answering this question is a
matter of critical theory as a methodology of social investigation.
6 J. L. S. CHANDLER AND R. E. KIRSCH

A second objection that one might have is that critical theory does
not need to be elaborated separately, as the practice of critical thinking
encompasses the goals of critical theory stated above. Critical thinking,
while its own vast field of inquiry, can reasonably be described as the
use of reasoning faculties to make judgments about the truth value of
a statement or situation. The field of study is then concerned with the
appropriate skills to make these judgments. We contend that however
important these skills are, they are necessary, but not sufficient condi-
tions to engage in a critical theory. Answering this question will show
how critical thinking as a skillset can reinforce the oppressive struc-
tures of a society, valuing efficient navigation of channels of domination
instead of opposing those structures. We will answer these two objec-
tions in more detail to sketch a domain of critical theory as a mode of
inquiry.

Objection 1: Critical Theory Is Reflective Pessimism, and Lacks an

Analytic Core
Answer 1: Critical theory’s core is a praxis of immanent critique
While in most empiricist discourses, theory and method are two dis-
tinct categories for intellectual investigation, critical theory suggests
that it is in itself both a theory as well as a method of social analysis.
Because it is not, and does not seek to be, a general theory of society,
immanent critique and its subsequent critical theory can be understood
as a “… method of analysis deriving from a nonpositivist epistemology”
(Antonio, 1981, p. 332). This simply means that an immanent critique
does not accept the social world as a natural or in place phenomenon,
to which the researcher is only left to description. We argue that this
understanding of immanent critique is what justifies it is as both theo-
retical and methodological content to critical theory (Antonio, 1981;
Azmanova, 2012; Carrabregu, 2016; Curtis, 2014; Sabia, 2010; Särkelä,
2017). Because it does not seek to describe society from an imagined
external vantage, immanent critique is a method of social investigation
that focuses on uncovering the internal contradictions in social struc-
tures, and how those contradictions are degrading for people subject to
those structures (Adorno, 1997). As a result, immanent critique is “…
a means of detecting the societal contradictions which offer the most
determinate possibilities for emancipatory social change” (Antonio,
1981, p. 332). We think that immanent critique is the most appropriate
 1 WHY CRITICAL THEORY IS IMPORTANT 7

basis for the content of a critical theory because it best fulfills the role
in the etymological discussion above of diagnosis via highlighting soci-
etal contradictions and the restorative role of emancipatory social change
from within those social relations.
A frame that we have found most useful for understanding immanent
critique is a gap. In this thinking the gap is between the society as discur-
sively presented and the reality of the lived experiences of people within
those societies (Wrenn, 2016). Societies offer certain normative state-
ments about its provisions for its members. In a political institutional
arrangement, we might think of this as what the state provides for its
citizens. Through the institutional arrangements, states putatively offer
citizens things like security, equality before the law, and privacy, among
others. There is, in other words, a discursive framework of institutional
power that generates social relations and practices (Curtis, 2014). If
a state decrees, for instance, that there is equality before the law, that
power relationship has thus been established and there should be an
institutional arrangement to allow for such equality. However, if we were
to empirically observe that the institutional arrangement did not pro-
vide for such equality due to socioeconomic status, race, or gender, then
there is an unsettling conclusion about the inadequacy of subjects in that
regime, or something deficient about the institutional arrangement being
offered.2 A critical orientation is thus unsettling because it interrogates
those power relations and their deficiencies relative to what is supposedly
being accomplished in given social relations (Curtis, 2014). This inter-
rogation exposes a gap between the supposed reality of power relations
from its discursive genesis, and the actual lived experience of the social
relations.3 Immanent critique is a method of analysis that is unsettling
because it forces people within given institutional regimes that regulate
and discipline their behavior to confront the fact that these institutions
might not be doing what they have assumed they do.
Much like the notion of crisis itself, we can move between a social
and an individual understanding to highlight the importance of critical
analysis. At a purely individual level, we may tell ourselves that we have

2 This very concern is the basis for critical race theory, and critical legal studies.
3 We argue that the pervasiveness of the “bad apples” defense highlights this unsettled
reaction to the gap. By assuming the bad behavior of a few individuals as deficient perpe-
trators of injustice in a system that otherwise works how it is supposed to is a way to ignore
the gap.
8 J. L. S. CHANDLER AND R. E. KIRSCH

certain characteristics or traits: we are honest, thrifty, forthright, etc. By

the same token, with a bit of self-reflection we may realize the ways in
which we fall short of the mark; we sometimes tell untruths, overspend,
shirk responsibilities, etc. We see, in other words, that there is a gap
between what we proclaim ourselves to be and our behaviors that belie
those proclamations. A self-critique is thus an immanent mode of inves-
tigation to determine what structural or psychological barriers prevented
us from behaving in a way that reflects those qualities, much like critical
decision-making is an attempt at restorative action. In other words, we
locate the gap, formulate a plan of change, and then try to achieve the
qualities we wish to exhibit. Immanent critique simply asks us to perform
that same analysis on a social level, noting that the direction is the same;
self-critique is toward improvement, and immanent critique of a society
is for emancipation and the flourishing of individuals.
While it is true that emancipation and flourishing are normative foun-
dations to build a critical theory, it is important to emphasize that imma-
nent critique, and the resulting critical theory, is not an ethical or moral
position (Sabia, 2010). To make sense of this is to reiterate the distinc-
tion between individual behavior and system outcomes. Social struc-
tures do not fail to live up to their aspirations because people behave
immorally, thereby frustrating the capacity for those structures to func-
tion, but rather because structures are insufficiently designed to produce
the outcomes of those societal aspirations. So instead of making moral
pronouncements about the worth of individuals in a society, immanent
critique engages the system as it presents itself and its aspirations and
shows that the internal contradictions present in a system prevent those
aspirations from becoming a reality. Resolving those contradiction is
vital in order to provide the conditions of free and flourishing people.4

4 It is the basis of this immanent critique, and its roots in Hegelian philosophy, that many

people assume that critical theory is based on Marxian analysis (Antonio, 1981). This is not
an unreasonable assumption, but the role of immanence shows a vital misreading of many
of Marx’s detractors. His magnum opus, Capital, was an immanent critique of capitalist
political economy. That is, the internal contradictions of a regime of capital accumulation,
which he took as given according to bourgeois political economy’s own laws, would nec-
essarily lead to the system’s breakdown. His objection was not ethical (in fact he has high
praise for capitalism over what it replaced), but structural. Given what we have established
about crisis and critique, it is worth noting that Capital’s subtitle is: A Critique of Political
Economy.
 1 WHY CRITICAL THEORY IS IMPORTANT 9

Registering critique in a moral or ethical register forecloses avenues of

action for restorative action. If the reason for a society not living up to
its aspirations is because of some essential moral defect of the people in
that structure, then that structure can never live up to its aspirations and
will always be frustrated by that essential moral deficit. We find this posi-
tion incoherent and self-defeatist. It is incoherent because if there were
an essential moral character that prevented social progress, then there is
no rational basis upon which to articulate those goals in the first place.
Further, it is self-defeating because, from the start, it assumes that people
cannot fulfill the lofty goals their society sets. It freezes social analysis,
and we lose sight of the movement and direction of social dynamism.
The final argument in our answer for immanent critique as a meth-
odology of critical theory is the vantage point from which it is situated.
Above, we noted that immanent critique is non-positivist. Without veer-
ing off into the depth of Kantian philosophy, positivism suggests that
there is an irreducible divide between the subject (the person doing the
observing) and the object (that which is under observation), such that
the view of logical positivism is an alien one, where a subject that cannot
fully apprehend the object tries their best to describe it (DiSalle, 2002).
Immanent critique not only denies such an irreducible divide, but it
insists that there is no external vantage in the first place, where the sub-
ject is not always already a part of the structures, movement, and history
of the society that is being studied. Indeed, the feeling of externalization,
which Hegel refers to as alienation, is socially produced in the first place;
humans are part of structures in which they make things that, because
they are not familiar with the entirety of their production as socialized
individuals, confront them as foreign (Antonio, 1981). Overcoming that
alienation is not to crystallize it in a method, but rather to explain the
dynamics, movement, and direction of social activity as it moves around
us and as we participate in it and fleshes out our notion of movement
and direction as an attempt to overcome that alienation and the dom-
ination that comes with it. It is an emancipatory telos that recognizes
not only the disconnect or gap between the world as discursively pre-
sented and the reality of peoples’ lived experiences, but also the ways in
which that diagnostic insight provides the tools for overcoming that gap
and achieving those same social aspirations (Antonio, 1981). The eman-
cipatory potential is a process, not a break rendered from the outside.
A critical theory moves society along in that progressive direction from
within, based on an understanding of the facts as we find them; we argue
Another random document with
no related content on Scribd:
 Seuraavassa silmänräpäyksessä olin oven ulkopuolella ihan
pyörällä päästäni, ja sydämessäni kiisteli kaksi tunnetta, kiitollisuus
ja tyytymättömyys. Mielelläni olisin tahtonut viipyä miettimään
asemaani, mutta siihen en saanut aikaa. Totellen oppaani viittausta
seurasin häntä usean käytävän läpi, ja kaikkialla tapasin saman
äänettömyyden, saman luostarimaisen hiljaisuuden. Nyreänä
aprikoidessani lähetettäisiinkö minut Bastiljiin vai Chåteletiin, hän
pysähtyi erään oven eteen, pisti kirjeen käteeni, nosti säppiä ja
viittasi minua käymään sisälle.

Astuin huoneeseen kummeksuen ja pysähdyin tyrmistyneenä.

Edessäni, vasta nousseena tuolilta ja kasvot milloin kalpeina, milloin
purppuranpunaisina, seisoi made moiselle de Cocheforêt. Huusin
häntä nimeltään.

»Herra de Berault», sanoi hän vapisten. »Te ette odottanut

näkevänne minua täällä?»

»En odottanut näkeväni ketään ja kaikkein vähimmin teitä,

mademoiselle», vastasin yrittäen koota malttiani.

»Teidän olisi toki pitänyt ymmärtää, ettemme voineet hylätä teitä

tykkänään», vastasi hän nöyrän nuhtelevalla, äänellä, joka liikutti
sydäntäni. »Olisimme todellakin käyttäytyneet alhaisesti, jollemme
olisi koettaneet pelastaa teitä. Kiitän taivasta, herra de Berault,
yrityksen onnistumisesta sikäli, että tuo kummallinen mies on
luvannut minulle säästää henkenne. Oletteko tavannut häntä?»
jatkoi hän innokkaasti ja sävyltään muuttuen, ja hänen silmänsä
laajenivat äkkiä levottomuudesta.

»Olen, mademoiselle», sanoin minä. »Olen tavannut hänet, ja se

on totta: hän on lahjottanut minulle henkeni.»
 »Ja…?»

»Ja lähettänyt minut vankilaan.»

»Kuinka pitkäksi aikaa?» kuiskasi hän.

»Sitä en tiedä», vastasin minä. »Niin pitkäksi kuin kuningasta

miellyttää, pelkään minä.»

Hän värähti.

»Olen kenties tehnyt enemmän vahinkoa kuin hyötyä», mutisi hän

itsekseen ja katseli minua surkuttelevasti. »Mutta tein sen hyvässä
tarkoituksessa. Kerroin hänelle kaikki, ja kuitenkin olen kenties
tuottanut vahinkoa.»

Mutta kuulla hänen soimaavan itseään noin, tehtyään tämän

pitkän ja yksinäisen matkan minun pelastuksekseni, voitettuaan
vastenmielisyytensä vihollistaan kohtaan ja — siitä olin varma —
nöyrryttyään hänen edessään, sitä minun oli mahdoton sietää.

»Vaietkaa, mademoiselle, vaietkaa!» huudahdin kiivaasti. »Te

haavoitatte sydäntäni. Te olette tehnyt minut onnelliseksi, ja kuitenkin
soisin, että te ette olisi täällä, vaan Cocheforêtissa. Te olette tehnyt
puolestani paljoa enemmän kuin olisin voinut toivoa ja sata kertaa
enemmän kuin olen ansainnut. Mutta tähän täytyy sen loppua. Olin
auttamattomasti mennyttä miestä, ennen kuin tämä tapahtui, ennen
kuin olin teitä koskaan nähnyt, ja niin olen vieläkin, en enempää
enkä vähempää, enkä minä tahdo, että teidän nimeänne mainitaan
minun nimeni yhteydessä täällä Pariisissa. Sentähden — hyvästi.
Jumala varjelkoon minua sanomasta enempää teille ja antamasta
teidän viipyä täällä, missä joutilaat kielet pian ahdistaisivat teitä.»
 Hän katseli minua hiukan ihmetellen; sitten hän sanoi hymyillen ja
lempeästi:

»Se on myöhäistä.»

»Myöhäistä?» huudahdin. »Kuinka niin?»

»Sentähden että… muistatteko, herra de Berault, mitä

tienristeyksessä Agenin ulkopuolella kerroitte minulle
rakkaustarinastanne? Ettei se voinut saada mitään onnellista
loppua? Samasta syystä en minäkään hävennyt kertoa kardinaalille
omaani. Nyt se on joka miehen suussa.»

Katselin häntä, hänen seistessään ihan vastapäätä minua. Hänen

silmänsä säteilivät kiharaisten hiusten alta, jotka melkein peittivät ne.
Hän painoi kasvonsa alas, ja kuitenkin väreili hymy hänen huulillaan.

»Mitä kerroitte hänelle, mademoiselle?» kuiskasin läähättäen.

»Että rakastan», vastasi hän uljaasti ja käänsi kirkkaat silmänsä

minuun. »Ja että sentähden en hävennyt kerjätä — vieläpä
polvillani.»

Lankesin hänen jalkoihinsa ja tartuin hänen käteensä, ennen kuin

viimeinen sana oli kirvonnut hänen huuliltaan. Silmänräpäykseksi
unohdin kuninkaan ja kardinaalin, vankilan ja tulevaisuuden, kaikki,
kaikki, paitsi että tämä nainen, niin puhdas ja kaunis, kaikessa niin
suuresti yläpuolelleni kohonnut, rakasti minua. Silmänräpäykseksi,
sanon. Sitten palasi muistini. Minä nousin pystyyn ja irtauduin
hänestä äkillisessä tunteitteni vaihdoksessa.

»Te ette tunne minua!» huudahdin. »Te ette tiedä, mitä kaikkea
olen tehnyt!»
 »Juuri sen tiedän», vastasi hän ja katseli minua ihmettelevästi
hymyillen.

»Ei, te ette tiedä!» vakuutin taas. »Ja sitäpaitsi… on tämä meidän

välillämme!» Otin kardinaalin kirjeen, joka oli pudonnut lattialle.

Hän kääntyi ja kalpeni hiukan. Sitten hän huusi nopeasti:

»Avatkaa se! Avatkaa! Se ei ole suljettu eikä sinetöity.»

Tottelin koneellisesti, kauheasti peloissani siitä, mitä saisin nähdä.

Vielä silloinkin kun pidin sitä avoinna edessäni, loin vain pelokkaan
silmäyksen kaunismuotoisiin kirjaimiin. Se kuului näin:

»Kuningas näkee hyväksi käskeä, että herra Gil de Berault, joka

on sekaantunut valtion asioihin, viipymättä vetäytyy takaisin
Cocheforêtin herrastilalle ja pysyy sen alueella, kunnes kuningas
armollisesti toisin määrää.

Kardinaali Richelieu.»

Me menimme naimisiin seuraavana päivänä, ja neljätoista päivää

myöhemmin olimme Cocheforêtin kellastuneissa metsissä korkeiden
vuorten suojassa, suuren kardinaalin, joka oli vielä kerran voittanut
vihollisensa, katsellessa kylmäkiskoisesti hymyillen koko maailman
tungeksimista vastaanottohuoneessaan. Hänen onnensa nousua
kesti kolmetoista vuotta siitä ajasta lukien, ja se päättyi vasta hänen
kuollessaan. Sillä maailma oli kokemuksesta viisastunut, ja vielä tällä
hetkelläkin on se päivä, jona minä olin yksinäni vastaanotossa,
nimeltään »narrien päivä.»
*** END OF THE PROJECT GUTENBERG EBOOK KARDINAALIN
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