Axée autour de la différence d’âge entre partenaires masculins, contrevenant tant, en matière érotique, aux conventions d’âge qu’aux prescriptions sexuées, la configuration de l’« amour vieux-jeune » (laoshaolian) homosexuel diffère singulièrement des formes de culture gay qui se déploient dans les espaces urbains centraux fréquentés par les nouvelles classes moyennes et supérieures chinoises. Constituée des liens sexuels et affectifs qui s’établissent dans la métropole entre vieux « locaux » et jeunes travailleurs migrants, imbriquée dans les formes et les lieux ordinaires (...) d’une sociabilité principalement masculine, populaire et intergénérationnelle, elle apparaît avant tout ancrée dans le contexte de la Chine des réformes et de l’ouverture post-maoïstes, au sein duquel les reconfigurations de l’espace discursif, de l’organisation économique et de la structure sociale jouent un rôle central. (shrink)

La politique de « réformes et ouverture » vers l’étranger, initiée par Deng Xiaoping au sortir de la Révolution culturelle en 1978 s’est avérée, d’un point de vue économique, une véritable réussite qui a amené la Chine au rang des grandes puissances mondiales en à peine trente ans. D’un point de vue social par contre, le résultat est tout autre : transfigurée par ces réformes qui ont acté le basculement d’une économie planifiée vers une économie de marché, la société chinoise (...) s’est retrouvée bouleversée par la disparition de l’État-providence et la restructuration du secteur de production étatique, autant de dommages collatéraux qui vont brutalement vulnérabiliser et « précariser » des millions d’individus. Dès la fin des années 1980, vont se constituer de nouvelles « classes dangereuses » de paysans sans terres, de chômeurs et de pauvres, des « masses dangereuses » que l’État-parti chinois va devoir discipliner, puisque c’est sur leur exploitation que va se construire le miracle chinois. C’est donc un véritable arsenal discursif, une langue de bois élaborée et complétée sur trois décennies, que les dirigeants du Parti communiste chinois vont mettre en place pour formuler les perceptions et « corriger les consciences erronées » de ces populations vers une acceptation d’un ordre social qui leur est foncièrement défavorable.From the economic point of view, the policy for « reform and openness » to other countries initiated by Deng Xiaoping as the Cultural Revolution ended in 1978 was a genuine success that made China a top-ranking world power in the space of barely thirty years. The outcome was very different from the social point of view, however: the reforms that turned a planned economy into a market economy caused radical upheaval in Chinese society as collateral damage from the demise of the welfare state and the restructuring of the State-controlled production sector plunged millions into precariousness and insecurity. The late 1980s saw the emergence of a new « dangerous class » of landless peasants, unemployed workers and poverty-stricken individuals: the « dangerous masses » that the Chinese party-state would have to discipline so that the « Chinese miracle » could be built by exploiting their labour. Thus did China’s Communist party leadership deploy a whole arsenal of political doublespeak, developed and honed over three decades, designed to formulate perceptions and « correct » the « erroneous conceptions » of these populations to lead them to acceptance of a social order which is fundamentally opposed to their interests. (shrink)

Three misleading notions of post-Mao dynamics pervade thinking on recent reforms in China. In one, a tragic defeat has been suffered by true third-world revolutionaries, Maoists, who were in the process of emancipating the rural poor. In place of Maoism, China is said to be emplanting or re-emplanting a Soviet style system, rationalized Stalinism. In another understanding of China's reforms, self-reliant socialism has been replaced by dependent capitalism. Post-Mao China has decollectivized agriculture, made price, market and material (...) incentives more central to the economy, accepted the idea of a capitalist Hong Kong as part of China, opened ports and special economic zones to the laws, investments and logic of the capitalist world market and, in search of advanced science and technology. (shrink)

1966, the inaugural year of China’s Great Proletarian Cultural Revolution, was also the thirtieth anniversary of Lu Xun’s death. Quotations from and praise of China’s best known and preeminent modern writer were in abundance that year and an official commemorative event, reportedly attended by more than seventy thousand people, was held in Beijing. The anniversary date presented the Maoist state with a prime opportunity for boosting the cultural and intellectual authority of their doctrinal assertions by association with Lu Xun. In (...) asking what Lu Xun was in 1966, I seek to bring to view the thingness of his afterlife (or afterlives) under CCP rule. This paper discusses how the Maoist treatment of Lu Xun turned him into a political icon, to add aesthetic value to Mao Zedong Thought. Insofar as aesthetics turns on what can be felt, heard, seen, sensed, touched, or imagined, aestheticization is generally accompanied by a certain process of reification. I thus consider the concrete instances by which people came to experience Lu Xun—such as selected quotations from Lu Xun, Chairman Mao’s formulations about Lu Xun, and images of the writer in poster art—focusing in particular on the widely publicized speeches presented at the official commemoration of his death in October 1966. Since the 1980s, these 1966 commemorations have been routinely disparaged in China as an aberration. To take the Maoist version of Lu Xun seriously as the careful construction of an aesthetic object is to do more than elucidate its ideological abuse of Lu Xun. By engaging productively with the Maoist craving for an ideal revolutionary comportment, we may yet catch a glimpse of the kind of world it took for Lu Xun to make sense as a Maoist icon. Without this Maoist intensity of feeling, there would not have been the post-Maoist preoccupation with recovering or defending, as it were, Lu Xun’s true or real form (if such a phenomenologically pure act is even possible). (shrink)

Through an example of the prohibition against dating in a technical school in southwest China in 1978, this article analyzes how three intersecting forces - the ideology of socialist collectivism, the structure of the work unit system and the socialist sovereign ownership of the body - account for sexual repression in the Maoist period in China. Rather than being an ahistorical, essential component of Maoist socialism, sexual repression (psychic and social) was a historically specific and complex phenomenon. The transformation of (...) sexual repression at a historical moment took the form of an assemblage of the return of love discourse and an emergent desire-centered subjectivity in the great transformation from Maoist socialism to the post-Mao reform period. (shrink)

Through an example of the prohibition against dating in a technical school in southwest China in 1978, this article analyzes how three intersecting forces - the ideology of socialist collectivism, the structure of the work unit system and the socialist sovereign ownership of the body - account for sexual repression in the Maoist period in China. Rather than being an ahistorical, essential component of Maoist socialism, sexual repression (psychic and social) was a historically specific and complex phenomenon. The transformation of (...) sexual repression at a historical moment took the form of an assemblage of the return of love discourse and an emergent desire-centered subjectivity in the great transformation from Maoist socialism to the post-Mao reform period. (shrink)

In this essay, I argue that the Indian state’s response to the Maoist insurgency has been ideologically shaped by the “new terrorism” discourse cultivated by Western powers, particularly by the United States. Following the post-9/11 othering of Islamic terrorism as a trope of a “civilizational clash” between East and West, the Indian state has strategically demarcated the regions affected by the Maoist armed insurgency as the “Red Corridor,” conceiving the insurgency as “the single biggest threat to the internal security (...) of the nation.” The domestic othering of the Red Corridor as an “unpatriotic,” “undemocratic,” “contaminated,” or even a “diseased zone” is further exacerbated by the systemic demonization, criminalization, and depoliticization of the Maoist insurgency through state-sponsored propaganda. In the attempt to uncover the implied collusion and complicity between the U.S.-led “war on terror” and India’s “war with the Maoists,” I draw on Hamid Dabashi’s view of “post-Orientalism,” Giorgio Agamben’s notion of “bare life,” and Achille Mbembe’s coinage of “necropolitics.”. (shrink)

After some preliminary clarifications, arguments for the supposed asymmetry of supervenience and determination, such as they are, are shown to be unsound. An argument against the supposed asymmetry is then constructed and defended against objections. This is followed by explanations of why the intuition of asymmetry is nonetheless so entrenched, and of how the asymmetric ontological priority of the physical over the non-physical can be understood without the supposed asymmetry of supervenience and determination.

After some preliminary clarifications, arguments for the supposed asymmetry of supervenience and determination, such as they are, are shown to be unsound. An argument against the supposed asymmetry is then constructed and defended against objections. This is followed by explanations of why the intuition of asymmetry is nonetheless so entrenched, and of how the asymmetric ontological priority of the physical over the non-physical can be understood without the supposed asymmetry of supervenience and determination.

This paper discusses global corporate citizenship in the twenty-first century. The primary focus is on the responsibility of managementeducators to foster among students an understanding of the causes and consequences of business activitiy that creates organizationalwealth, including the role of stakeholders. The modern corporation is a stakeholder enterprise: stakeholders enable the business to create wealth and require that it distribute wealth appropriately. The stakeholder enterprise model, which has been so economically successful, also implies corporate citizenship responsibilities. The Clarkson Principles are (...) discussed as a means through which educators and managers can better understand and address the challenges of corporate citizenship in the modern world. (shrink)

John F. Post argues that physicalistic materialism is compatible with a number of views often deemed incompatible with it, such as the objectivity of values, the irreducibility of subjective experience, the power of the metaphor, the normativity of meaning, and even theism.

The canonical version of the ‘bourgeois revolutions’ has been under attack from both pro-capitalist ‘Revisionist’ historians and ‘Political Marxists’. Neil Davidson’s book How Revolutionary Were the Bourgeois Revolutions? provides a thorough review of the intellectual history of the notion of the bourgeois revolution and attempts to rescue the concept from varied criticism. Despite distancing himself from problematic formulations of the bourgeois revolution inherited from Second-International Marxism, Davidson’s own framework reproduces many of the historical and conceptual problems of this tradition.

A growing body of work suggests that the presence of women and of independent directors on boards of directors is associated with higher corporate environmental performance. However, the mechanisms linking board composition to corporate environmental performance are not well understood. This study proposes and empirically tests the mediating role of sustainability-themed alliances in the relationship between board composition and corporate environmental performance. Using the population of public oil and gas firms in the United States as the sample, the study relies (...) on renewable energy alliances to measure sustainability-themed alliances and longitudinally analyzes lagged data for independent and control variables. The study found that the higher the representation of women on a firm’s board, the more likely the firm is to form sustainability-themed alliances, and the higher the representation of independent directors on a firm’s board, the more likely the firm is to form sustainability-themed alliances. Such alliances, in turn, positively contribute to corporate environmental performance. This paper discusses the study’s contributions to the board composition-social performance literature. (shrink)

Anti-racist debate today remains polarised between ‘class reductionist’ (any attempt to address racial disparities reinforces capitalist class relations) and ‘liberal identity’ (disparities in racial representation can be resolved without questioning class inequality) politics. Both positions share a common perspective – racial oppression and class exploitation are the products of distinctive social dynamics whose relationship is historically contingent. This essay is an initial step toward characterising a structurally necessary relationship between capitalism and racial oppression. The essay draws upon Anwar Shaikh and (...) Howard Botwinick’s elaboration of Marx’s political economy, and Ellen Wood’s analysis of the specificity of capitalist imperialism. (shrink)

David Papineau's model of scientific reduction, contrary to his intent, appears to enable a naturalist realist account of the primitive normativity involved in a biological adaptation's being “for” this or that (say the eye's being for seeing). By disabling the crucial anti‐naturalist arguments against any such reduction, his model would support a cogni‐tivist semantics for normative claims like “The heart is for pumping blood, and defective if it doesn't.” No moral claim would follow, certainly. Nonetheless, by thus “pressing from below” (...) we may learn something about moral normativity. For instance, suppose non‐cognitivists like Mackie are right that the semantics of normative claims should be “unified”: if the semantics of moral claims is non‐cognitivist, so too is that of all normative claims. Then, assuming that a naturalist reduction does yield a sound cognitivist account of the primitive normativity, it would follow that our semantics of moral claims is cognitivist as well. (shrink)

INTRODUCTION In ita original form the present paper was presented to the American Mathematical Society, April 2k,, as a companion piece to the writer's ...

Theory as History brings together twelve essays by Jarius Banaji addressing the nature of modes of production, the forms of historical capitalism and the varieties of pre-capitalist modes of production. Problematic formulations concerning the relationship of social-property relations and the laws of motion of different modes of production and his notion of merchant and slave-holding capitalism undermines Banaji’s project of constructing a non-unilinear, non-Eurocentric Marxism.

The "new family" of disciples was formed by faith and commitment and included those who had traditionally been outsiders. Similarly, Christian ethics can support the bonding in covenant love of nonbiological families brought together by sometimes painful circumstances that can be redeemed by their actions. While the Christian tradition is supportive of the idea that birth parents should rear their children, it also relativizes the biological family by adding meaning to adoption. This is a creative tension.

The Joint Commission on the Accreditation of Healthcare Organizations (JCAHO) requires as a condition of accreditation that every health care institution -- hospital, nursing home, or home care agency -- have a standing mechanism to address ethical issues. Most organizations have chosen to fulfill this requirement with an interdisciplinary ethics committee. The best of these committees are knowledgeable, creative, and effective resources in their institutions. Many are wellmeaning but lack the information, experience, and skills to negotiate adequately the complex ethical (...) issues that arise in clinical and organizational settings. Handbook for Health Care Ethics Committees is the first resource designed to address the range of work performed by ethics committees as part of their multiple responsibilities, including education, case consultation, and policy development. It features an eight-chapter curriculum reviewing the content of contemporary health care bioethics and discussing the ethical foundations of clinical practice, with each subsequent section focusing on a set of ethical issues that commonly arise in the clinical setting. Through case studies, the authors explore issues such as informed consent and refusal, decision making and decisional capacity, truth telling, decision-making concerns of minors, end-of-life issues, palliation, justice in and access to health care services, and organizational ethics. They offer sample policies and procedures, draft guidelines and protocols, and key legal cases. Providing both a strong theoretical foundation and practical applications, this handbook will be essential reading for every member of a health care ethics committee. (shrink)

In this essay, the philosophies of John Dewey and Martin Heidegger are compared specifically on the topic of the productionist metaphysics. In this comparison, the readings of Larry Hickman and Michael E. Zimmerman are utilized to highlight the noted philosophers’ views. In Hickman’s reading of Dewey, production is the key virtue of the entire pragmatic theory and the evolution of humanity through the improvement of technique and productivity the focus of human life.Hickman’s reading of Dewey, deemed the “technological” reading of (...) Dewey, provides proof of support of the productionist metaphysics view of the West that Heidegger deemed as the root of the “darkening” of the world. To illustrate the historical calamity that Heidegger deemed directly connected to this brand of metaphysics, which he believed began with the ancient Greeks and since has expanded to all areas of human life, the reading of Zimmerman is applied. (shrink)

In this essay, the philosophies of John Dewey and Martin Heidegger are compared specifically on the topic of the productionist metaphysics. In this comparison, the readings of Larry Hickman and Michael E. Zimmerman are utilized to highlight the noted philosophers’ views. In Hickman’s reading of Dewey, production is the key virtue of the entire pragmatic theory and the evolution of humanity through the improvement of technique and productivity the focus of human life.Hickman’s reading of Dewey, deemed the “technological” reading of (...) Dewey, provides proof of support of the productionist metaphysics view of the West that Heidegger deemed as the root of the “darkening” of the world. To illustrate the historical calamity that Heidegger deemed directly connected to this brand of metaphysics, which he believed began with the ancient Greeks and since has expanded to all areas of human life, the reading of Zimmerman is applied. (shrink)

This essay argues that Knafo and Teschke fundamentally misread Brenner’s original contribution to the transition debate. They equate his rejection of trans-historical or trans-modal laws of motion with the notion that social-property relations do not have strong rules of reproduction that structure the actions of agents and give rise to ‘developmental patterns’ specific to each form of social labour. Knafo and Teschke’s critique of Brenner’s analysis of capitalist expansion and crisis is also theoretically and empirically questionable.

Abstract: This paper discusses global corporate citizenship in the twenty-first century. The primary focus is on the responsibility of management educators to foster among students an understanding of the causes and consequences of business activitiy that creates organizational wealth, including the role of stakeholders. The modern corporation is a stakeholder enterprise: stakeholders enable the business to create wealth and require that it distribute wealth appropriately. The stakeholder enterprise model, which has been so economically successful, also implies corporate citizenship responsibilities. The (...) Clarkson Principles are discussed as a means through which educators and managers can better understand and address the challenges of corporate citizenship in the modern world. (shrink)