As technologies of ocean exploitation emerged during the late 1960s, science policy and diplomacy were formed in response to anticipated capabilities that did not match the realities of extracting deep-sea minerals and of resource exploitation in the deep ocean at the time. Promoters of ocean exploitation in the late 1960s envisaged wonders such as rare mineral extraction and the stationing of divers in underwater habitats from which they would operate seabed machinery not connected to the turbulent surface waters. Their promises (...) coincided with others' fears that nuclear weaponry would be placed on the seabed. Those who lacked the technological capability to extract minerals from the seabed also had concerns that other nations would exploit their resources. Scientific imaginaries caused uncertainty in the international community—especially in the “Global South.” The UN called the “Law of the Sea” conferences to mediate emerging geopolitical tensions caused by these imaginaries of exploitation of ocean resources. These conferences became a site where lawmakers projected futures rather than merely responding to past or present dilemmas. Diplomats' negotiations, with their basis in anticipation of the future uses of science and technology, reveal the role of scientific imaginaries within complex negotiations. Here, we see the impact of the distinction (or blurring) of the real and the imagined on the balance of relations between Global North and South increasing global imbalances of resources and power. This article's analysis of such scientific diplomacy provides a valuable example of the power of scientific imaginaries to have a global impact. (shrink)

A cornerstone of Sartre’s philosophy, _The Imaginary_ was first published in 1940. Sartre had become acquainted with the philosophy of Edmund Husserl in Berlin and was fascinated by his idea of the 'intentionality of consciousness' as a key to the puzzle of existence. Against this background, _The Imaginary_ crystallized Sartre's worldview and artistic vision. The book is an extended examination of the concepts of nothingness and freedom, both of which are derived from the ability of consciousness to imagine objects both (...) as they are and as they are not – ideas that would drive Sartre's existentialism and entire theory of human freedom. (shrink)

Our senses provide us with information about the world, but what exactly do they tell us? I argue that in order to optimally respond to sensory stimulations, an agent’s doxastic space may have an extra, “imaginary” dimension of possibility; perceptual experiences confer certainty on propositions in this dimension. To some extent, the resulting picture vindicates the old-fashioned empiricist idea that all empirical knowledge is based on a solid foundation of sense-datum propositions, but it avoids most of the problems traditionally (...) associated with that idea. The proposal might also explain why experiences appear to have a non-physical phenomenal character, even if the world is entirely physical. (shrink)

Imaginary worlds are extremely successful. The most popular fictions produced in the last few decades contain such a fictional world. They can be found in all fictional media, from novels (e.g., Lord of The Rings and Harry Potter) to films (e.g., Star Wars and Avatar), video games (e.g., The Legend of Zelda and Final Fantasy), graphic novels (e.g., One Piece and Naruto), and TV series (e.g., Star Trek and Game of Thrones), and they date as far back as ancient (...) literature (e.g., the Cyclops Islands in The Odyssey, 850 BCE). Why such a success? Why so much attention devoted to non-existent worlds? In this paper, we propose that imaginary worlds co-opt our preferences for exploration, which have evolved in humans and nonhuman animals alike, to propel individuals toward new environments and new sources of reward. Humans would find imaginary worlds very attractive for the very same reasons, and under the same circumstances, as they are lured by unfamiliar environments in real life. After reviewing research on exploratory preferences in behavioral ecology, environmental esthetics, neuroscience, and evolutionary and developmental psychology, we focus on the sources of their variability across time and space, which we argue can account for the variability of the cultural preference for imaginary worlds. This hypothesis can, therefore, explain the way imaginary worlds evolved culturally, their shape and content, their recent striking success, and their distribution across time and populations. (shrink)

A collaborative article by the Editorial Collective of Social Imaginaries. Investigations into social imaginaries have burgeoned in recent years. From ‘the capitalist imaginary’ to the ‘democratic imaginary’, from the ‘ecological imaginary’ to ‘the global imaginary’ – and beyond – the social imaginaries field has expanded across disciplines and beyond the academy. The recent debates on social imaginaries and potential new imaginaries reveal a recognisable field and paradigm-in-the-making. We argue that Castoriadis, Ricoeur, and Taylor have articulated the (...) most important theoretical frameworks for understanding social imaginaries, although the field as a whole remains heterogeneous. We further argue that the notion of social imaginaries draws on the modern understanding of the imagination as authentically creative. We contend that an elaboration of social imaginaries involves a significant, qualitative shift in the understanding of societies as collectively and politically-instituted formations that are irreducible to inter-subjectivity or systemic logics. After marking out the contours of the field and recounting a philosophical history of the imagination, the essay turns to debates on social imaginaries in more concrete contexts, specifically political-economic imaginaries, the ecological imaginary, multiple modernities and their inter-civilisational encounters. The social imaginaries field imparts powerful messages for the human sciences and wider publics. In particular, social imaginaries hold significant implications for ontological, phenomenological and philosophical anthropological questions; for the cultural, social, and political horizons of contemporary worlds; and for ecological and economic phenomena. The essay concludes with the argument that social imaginaries as a paradigm-in-the-making offers valuable means by which movements towards social change can be elucidated as well providing an open horizon for the critiques of existing social practices. (shrink)

Le Dœuff investigated the philosophical imaginary primarily of classical philosophy, but her discussion about the philosophical image is open enough to allow an extension into the contrasting area of contemporary analytic philosophy. The flexibility of her method will be demonstrated first by attention to the function of specific images in analytic philosophy. Further possibilities of her method will be displayed by a reading of the general ‘imaginary’ of analytic philosophy —a system that I shall call the ‘analytic (...) class='Hi'>imaginary’. (shrink)

This reflection on the topic of emancipation stems from an ongoing project in tune with a wider development in pragmatic philosophy. Specifically, the project aims to piece together some of the consequences of pragmatism’s reconstruction of the tradition of philosophical inquiry, from the angle of human imagination. More recently this project has taken a different direction, in light of our critical situation under intensifying anti-democratic forces in the US, but also in many parliamentary democracies. Emancipation from forces that undermine democratic (...) transformation is arguably a goal that anyone gathering under the banner of pragmatism shares. The use of the pronoun ‘our’ in modifying ‘critical situation’ above is intended. It points to the scope of the problem. The problematic situation of ‘intensifying anti-democratic forces’ that sets the agenda for pragmatic inquiry is most aptly termed ‘neoliberal global hegemony’. Neoliberalism is a much-used technical term and its meaning is hotly contested. For the purposes of this paper, then, I would like to lift out several features common to almost all parties in the contest to provide a definition. This description will then be employed for the purposes of determining the character of the contemporary social context in which emancipatory practices take place. Second, by tying this description of the ‘background’ of our practices to the primacy of practical reason thesis, and specifically the role of imagination in practical reason, the pragmatic conception of agency comes into relief. A pragmatic conception of this social context of agency, the contemporary neoliberal imaginary, contributes to articulating prospects for emancipatory practice in a non-abstract sense. An example of experimentalist democratic practices of emancipation responding to crises generated by neoliberal practices is provided by recent efforts in worker co-operatives in Argentina. (shrink)

A cornerstone of Sartre’s philosophy, _The Imaginary_ was first published in 1940. Sartre had become acquainted with the philosophy of Edmund Husserl in Berlin and was fascinated by his idea of the 'intentionality of consciousness' as a key to the puzzle of existence. Against this background, _The Imaginary_ crystallized Sartre's worldview and artistic vision. The book is an extended examination of the concepts of nothingness and freedom, both of which are derived from the ability of consciousness to imagine objects both (...) as they are and as they are not – ideas that would drive Sartre's existentialism and entire theory of human freedom. (shrink)

One of the most influential philosophers in the English-speaking world, Charles Taylor is internationally renowned for his contributions to political and moral theory, particularly to debates about identity formation, multiculturalism, secularism, and modernity. In _Modern Social Imaginaries,_ Taylor continues his recent reflections on the theme of multiple modernities. To account for the differences among modernities, Taylor sets out his idea of the social imaginary, a broad understanding of the way a given people imagine their collective social life. Retelling the (...) history of Western modernity, Taylor traces the development of a distinct social imaginary. Animated by the idea of a moral order based on the mutual benefit of equal participants, the Western social imaginary is characterized by three key cultural forms—the economy, the public sphere, and self-governance. Taylor’s account of these cultural formations provides a fresh perspective on how to read the specifics of Western modernity: how we came to imagine society primarily as an economy for exchanging goods and services to promote mutual prosperity, how we began to imagine the public sphere as a metaphorical place for deliberation and discussion among strangers on issues of mutual concern, and how we invented the idea of a self-governing people capable of secular “founding” acts without recourse to transcendent principles. Accessible in length and style, _Modern Social Imaginaries_ offers a clear and concise framework for understanding the structure of modern life in the West and the different forms modernity has taken around the world. (shrink)

Moira Gatens investigates the ways in which differently sexed bodies can occupy the same social or political space. Representations of sexual difference have unacknowledged philosophical roots which cannot be dismissed as a superficial bias on the part of the philosopher, nor removed without destroying the coherence of the philosophical system concerned. The deep structural bias against women extends beyond metaphysics and its effects are felt in epistemology, moral, social and political theory. The idea of sexual difference is contextualised in _Imaginary (...) Bodies_ and traced through the history of philosophy. Using her work on Spinoza, Gatens develops alternative conceptions of power, new ways of conceiving women's embodiment and their legal, political and ethical status. (shrink)

Given an infinite Boolean algebra B, we find a natural class of equation image-definable equivalence relations equation image such that every imaginary element from Beq is interdefinable with an element from a sort determined by some equivalence relation from equation image. It follows that B together with the family of sorts determined by equation image admits elimination of imaginaries in a suitable multisorted language. The paper generalizes author's earlier results concerning definable equivalence relations and weak elimination of imaginaries for (...) Boolean algebras, obtained in 10. (shrink)

Organisms don't explore for exploration's sake: exploratory psychology is regulated by inputs from multiple adaptations dedicated to processing information from different domains of ancestral adaptive relevance. As holistic representations of environments, imaginary worlds simulate multiple adaptive problems, solutions, and outcomes, thereby engaging numerous emotional systems and providing potentially useful information. Their popularity is thus best understood in terms of the full spectrum of information domains they comprise.

In manuscripts and unpublished articles written in the 1950s, Foucault developed a notion of myth that was intimately linked to what he called “imaginary forces,” a notion that he framed as a new critical approach. Its most important functions lie in exposing how mythological narratives naturalize social processes, and in developing a skeptical stance towards the allegedly liberating function of truth. This notion of myth is central in History of Madness, but it features most prominently in a passage that (...) was omitted from the first English translation. Here, Foucault criticizes the narrative that Enlightenment psychiatry told about its own origins, which naturalized social processes. The young Foucault’s notion of myth is strikingly similar to the Marxist notion of second nature. (shrink)

The paper focuses on the issue of truth-telling in non-fictional narratives of (in)justice. Based on examples of rape narratives, domestic abuse narratives, human trafficking narratives and asylum seeker narratives, I examine the various difficulties in telling the truth in such stories, particularly those related to various culturally conditioned ideas of how the world works, which at the same time form the basis of, among other things, legal discourse and officials’ decision-making processes. I will also demonstrate that such culturally conditioned ideas, (...) which are the basis of official discourse, can be considered within the category of both the social imaginary of the just world in the Taylorian sense of the term, and the social master narrative, which in the case of stories of (in)justice is often based on the just world hypothesis. (shrink)

Imaginary worlds recur across hunter-gatherer narrative, suggesting that they are an ancient part of human life: to understand their popularity, we must examine their origins. Hunter-gatherer fictional narratives use various devices to encode factual information. Thus, participation in these invented worlds, born of our evolved ability to engage in pretense, may provide adaptations with information inputs that scaffold their development.

STS research has devoted relatively little attention to the promotion and reception of science and technology by non-scientific actors and institutions. One consequence is that the relationship of science and technology to political power has tended to remain undertheorized. This article aims to fill that gap by introducing the concept of sociotechnical imaginaries. Through a comparative examination of the development and regulation of nuclear power in the US and South Korea, the article demonstrates the analytic potential of the imaginaries concept. (...) Although nuclear power and nationhood have long been imagined together in both countries, the nature of those imaginations has remained strikingly different. In the US, the state’s central move was to present itself as a responsible regulator of a potentially runaway technology that demands effective containment. In South Korea, the dominant imaginary was of atoms for development which the state not only imported but incorporated into its scientific, technological and political practices. In turn, these disparate imaginaries have underwritten very different responses to a variety of nuclear shocks and challenges, such as Three Mile Island (TMI), Chernobyl, and the spread of the anti-nuclear movement. (shrink)

Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Ioan Petru Culianu has written a book about the emergence of modern science and religious behavior starting from the Aristotelian concept of phantasia. An essential premise for discussing problems of modern cultural and religious importance is the proper understanding of memory and philosophical grounds for such concepts as memory and (...) recollection. Aristotelianism has been repeatedly mentioned as a main source of memory concepts, along with Plato, later Roman tradition and then mediaeval reconsiderations of Aristotelian texts. In my study I am following in parallel both Aristotle’s theory of memory and imagination and modern theories concerning Aristotelian epistemology and build arguments for the thesis that modern theories concerning the importance of induction in Aristotle’s epistemology miss an important link, namely, the key function of memory techniques for understanding the whole of Aristotle’s theory of knowledge. Memory is the domain of technique or art ( techne ) but not the grounding site for science. Truth and false are not an issue for Aristotle’s theory of knowledge because sensibility and theoretical intellect cannot be false. Memory, imagination and recollection as functions of an intermediary link are the most fluid and uncontrollable parts of the cognitive psyche, as they function as necessary bridges from corporeal sensitive knowledge to intellectual formal understanding. Memory is still corporeal as a function but delivers images for the intellectual activity. The whole process of knowledge depends on such a fluid and non rigorous function. Aristotle suggests natural memory can be pointed as the very cause for imperfection of knowledge. Human being is thus an insolvable epistemic duality since science needs memory but memory itself is rather the object of custom, art and technique. Science and religion have, according to such Aristotelian premise, a necessary common imaginary. (shrink)

We characterise imaginaries (up to interdefinability) in Hilbert spaces using a Galois theory for compact unitary groups.

"The Philosophical Imaginary teaches us how to read philosophy afresh. Focusing on central, but often undiscussed, images, Le Doeuff's patient, perspicacious, and always brilliant readings show us how to uncover the political unconscious at work in great philosophy. Le Doeuff's contribution to philosophy and feminism is unequalled. This book is a classic.".

Webber's perceptive new introduction helps to decipher this challenging, seminal work, placing it in the context of the author's work and the history of ...

The imaginary has been inseparable, since prehistoric times, from technical artefacs, their forms, functions and uses. Gilbert Durand’s typologies can help to understand better the different technologies, their success, their effects, etc. Can we not go further by looking in the imaginary for one of the keys to technological innovation today which would allow an anthropological renovation of theoretical tools?

First published in 1995. Routledge is an imprint of Taylor & Francis, an informa company.

Thought experiment is one of the most widely-used and least understood techniques in philosophy. A thought experiment is a process of reasoning carried out within the context of a well-articulated imaginary scenario in order to answer a specific question about a non-imaginary situation. The aim of my dissertation is to show that both the powers and the limits of this methodology can be traced to the fact that when the contemplation of an imaginary scenario brings us to (...) new knowledge, it does so by forcing us to make sense of exceptional cases. ;The dissertation has five chapters: an introduction, three case studies and a conclusion. My main contention is that certain patterns of features which coincide only fortuitously may nonetheless play a central role in the organization of our concepts, and that to the extent that imaginary scenarios involve disruptions of these patterns, our first-order judgments about them are often distorted or even inverted. ;In the introduction and conclusion, I discuss the role of imaginary exceptions in the acquisition of new knowledge. I argue that appeal to imaginary cases is unavoidable because the world is neither maximally replete nor effortlessly navigable, and that appeal to exceptional cases is indispensable if we wish to avoid mistaking accidental regularities for regularities that reflect deeper truths about the world. ;In the first case study, I discuss a famous thought experiment of Galileo's, and I try to show that the guided contemplation of an imaginary scenario can provide us with new scientific knowledge in a way that argument alone cannot. In the second case study, I try to show that standard interpretations of the puzzle of the Ship of Theseus founder because they ignore the importance of the background norms against which we can make sense of local instances of extrinsically-determined identity. And in the third case study, I try to show that thought experiments in the personal identity literature are inconclusive because they disregard the explanatory role played by contingent facts about the ways human beings come into existence. (shrink)

This is one of the most original and important works of contemporary European thought. First published in France in 1975, it is the major theoretical work of one of the foremost thinkers in Europe today.Castoriadis offers a brilliant and far-reaching analysis of the unique character of the social-historical world and its relations to the individual, to language, and to nature. He argues that most traditional conceptions of society and history overlook the essential feature of the social-historical world, namely that this (...) world is not articulated once and for all but is in each case the creation of the society concerned. In emphasizing the element of creativity, Castoriadis opens the way for rethinking political theory and practice in terms of the autonomous and explicit self-institution of society. (shrink)

By “case,” I mean a proxy for some state of affairs, event, sequence of events, or other fact. A case may be as short as a phrase (“a promise to your dying grandfather”) or (in principle, at least) longer than War and Peace. A case may consist of words (as in the typical philosophical example) or have a more dramatic form, such as a movie, stage performance, or computer simulation. Imaginary cases plainly have an important role in contemporary ethics, (...) especially in applied or practical ethics. This paper is a systematic critique of imaginary cases in ethics (what Kant would have called a “prolegomenon” to their use). There are two main parts. The first explains what it is to imagine a case and what limits there are to what can be imagined. The limits of imagination are, in general, determined by the purpose to which the case is to be put. The second part distinguishes nine uses of imaginary cases: rhetorical; probative (subdivided into counterexample, proof of possibility, and pattern-proving); and heuristic (subdivided into illustrative, experiment in theory, insight-sharpening, commitment-mapping, and exploring reasoning process). Some of these uses are (more or less) unobjectionable (whether the particular case succeeds or fails in its objective) but some require special care or outright avoidance. I give examples of how philosophers and other ethicists would be better off if they were more cautious in their use of imaginary cases (including some classic examples, such as Nozick’s book thruster and Thompson’s famous violinist). This paper is especially concerned with the use of imaginary cases in contemporary defenses of torture. (shrink)

Political Imaginaries in Question Content Type Journal Article Pages 5-11 Authors Suzi Adams, School of Social and Policy Studies, Flinders University, Adelaide, Australia Jeremy C. A. Smith, School of Education and Arts, University of Ballarat, Victoria, Australia Ingerid S. Straume, University of Oslo Library, University of Oslo, Norway Journal Critical Horizons: A Journal of Philosophy & Social Theory Online ISSN 1568-5160 Print ISSN 1440-9917 Journal Volume Volume 13 Journal Issue Volume 13, Number 1 / 2012.

Heralded as revolutionary in their potential to improve efficiency, transparency, and sustainability, blockchain technologies promise new forms of large-scale coordination between actors that do not necessarily trust each other. This paper examines blockchain imaginaries and associated metaphors. Our analysis focuses on bitcoin and ethereum, today’s most prominent blockchains that use the proof-of-work consensus mechanism. We identify three principles that organise blockchain imaginaries: substantial, morphological, and structural. These principles position blockchain as an enabler of economic, political and epistemological practices, respectively. Blockchain (...) infrastructure and protocols rely on substantial metaphors (e.g. gold, gas) to govern resource allocation, morphological metaphors (e.g. work, trust) to generate consensus and structural metaphors (e.g. chain, transaction) to establish shared knowledge. Those imaginaries rely on metaphorical displacements of meaning that make blockchain technology relevant and intelligible while simultaneously shaping the direction of technological development and positing these technologies as new forms of economic, political and epistemological organisation. They are not merely descriptive but performative. We conclude by showing how these principles partially overlap with three symbolically generalized media: money, power and truth. Money organises scarcity within the economic system, power organises consensus within the political system, and truth organises knowledge within the science system. (shrink)

We study the generic theory of algebraically closed fields of fixed positive characteristic with a predicate for an additive subgroup, called $\mathrm {ACFG}$. This theory was introduced in [16] as a new example of $\mathrm {NSOP}_{1}$ nonsimple theory. In this paper we describe more features of $\mathrm {ACFG}$, such as imaginaries. We also study various independence relations in $\mathrm {ACFG}$, such as Kim-independence or forking independence, and describe interactions between them.

Offering a field-defining survey of the topic, this is the first book to engage all the key figures in the social imaginaries field. It offers new perspectives on the productive tension between social imaginaries and the creative imagination, providing the first programmatic approach to the field as a whole.

This paper considers the relationship between institutions and the “sexual imaginary,” understood as the set of affective and imaginative resources that produce certain forms of sexual subjectivity. Drawing on the work of Cornelius Castoriadis and Moira Gatens, I argue that institutions play an important role in shaping sexual imaginaries. Historically, institutions have been sites in which unjust sexual norms have been reinforced and legitimized. I analyse the growing trend of consent education at Australian universities to explore how institutions may (...) also represent potential sites for contesting and reimagining these norms. Feminist critiques of consent suggest that consent education may in fact reproduce a narrow and conservative vision of sexuality, one that aligns with the neoliberal politics of the contemporary university. This paper contributes to these critiques by exploring how both the neoliberal university and consent theory are premised on a distorted vision of the subject as a rational, disembodied being. I argue that transforming dominant sexual imaginaries requires recognizing and interrogating both how desire permeates institutional spaces and the role of desire in ethical sexual relations. (shrink)

This article explores some of the ways in which ideas about and attempts to construct a European identity and sense of belonging inscribe an imaginary of Europe that is exclusionary and elitist. It suggests that the symbolic figure of ‘the immigrant woman’ is a container category that simultaneously signifies the non-European and tests and destabilizes claims to Europe's essential characteristics. It also argues that traces of this imaginary of Europe can be found in feminist scholarship on global care (...) chains and that the spatial category of ‘the domestic’ is the invisible seam that ties this scholarship to the hegemonic imaginary of Europe. (shrink)

The prospect of human societies being made anew on other planets is a powerful recurring theme in popular culture and speculative technoscience. I explore what Science and Technology Studies offers to analyzing how the future is made and contested in present-day endeavors to establish humans as multiplanetary subjects. I focus on the case of Mars One—an initiative that aims to establish a human settlement on Mars in the 2020s—and discuss interviews undertaken with some of the individuals who have volunteered to (...) be the first humans to live on Mars, drawing on STS work on futures and sociotechnical imaginaries and scholarly discussions of utopia. Seeing themselves as part of a project that would start to “establish what it means to live on another planet,” I discuss how interviewees talked about how sociotechnical relations could be remade in the future, both on Earth and on Mars, through the pursuit of this technoscientific project. I conclude that this project is an expression of a multiplanetary imaginary of human beings no longer subject to Earth—but, through sociotechnical inventiveness, able to live on other planets. (shrink)

ABSTRACTThe concept of the social imaginary has been introduced as an alternative to theories of the imagination. Whereas the imagination tends to be conceived as a faculty that we possess as indiv...

Through readings of iconic figures such as the cannibal, the child, the alien, and the posthuman, Gabriele Schwab analyzes literary explorations at the boundaries of the human. Treating literature as a dynamic medium that "writes culture"--one that makes the abstract particular and local, and situates us within the world--Schwab pioneers a compelling approach to reading literary texts as "anthropologies of the future" that challenge habitual productions of meaning and knowledge. Schwab's study draws on anthropology, philosophy, critical theory, and psychoanalysis to (...) trace literature's profound impact on the cultural imaginary. Following a new interpretation of Derrida's and Lévi-Strauss's famous controversy over the indigenous Nambikwara, Schwab explores the vicissitudes of "traveling literature" through novels and films that fashion a cross-cultural imaginary. She also examines the intricate links between colonialism, cannibalism, melancholia, the fate of disenfranchised children under the forces of globalization, and the intertwinement of property and personhood in the neoliberal imaginary. Schwab concludes with an exploration of discourses on the posthuman, using Samuel Beckett's "The Lost Ones" and its depiction of a future lived under the conditions of minimal life. Drawing on a wide range of theories, Schwab engages the productive intersections between literary studies and anthropology, underscoring the power of literature to shape culture, subjectivity, and life. (shrink)

Genetic testing has become a vehicle through which basic constitutional relationships between citizens and the state are revisited, reaffirmed, or rearticulated. The interplay between the is of genetic knowledge and the ought of government unfolds in the context of diverse imaginaries of the forms of human well-being, freedom, and flourishing that states have a duty to support. This article examines how the United Kingdom, Germany, and the United States governed testing for Alzheimer’s disease, and how they diverged in defining potential (...) harms, benefits, and objects of regulation. Comparison before and after the arrival of direct-to-consumer genetic tests reveals differences in national understandings of what it means to protect life and citizenship: in the United Kingdom, ensuring physical wellness through clinical utility; in the United States, protecting both citizens’ physical well-being and freedom to choose through a framework of consumer protection; and in Germany, emphasizing individual flourishing and an unburdened sense of human development that is expressed in genetic testing law and policy as a commitment to the stewardship of personhood. Operating with their own visions of what it means to protect life and citizenship, these three states arrived at settlements that coproduced substantially different bioconstitutional regimes around Alzheimer’s testing. (shrink)

As a work of social theory, I would argue that it belongs in a class with the writings of Habermas and Arendt". -- Jay Bernstein, University of Essex This is one of the most original and important works of contemporary European thought.

This reflection contrasts the dominant imaginary underlying ‘lawofthe Anthropocene’ with an imaginary reaching towards ‘law/sforthe Anthropocene’. It does so primarily by contrasting two imaginaries of human embodiment—law’s existing imaginary of quasi-disembodiment and an alternative imaginary of embodiment as co-woven with the lively incipiencies and tendencies of matter. It draws on ‘transcorporeality’ and ‘sympoiesis’ as inspiration for ‘sympoietic normativities’ as ways of co-living and co-organizing in the face of the catastrophic implications of the Anthropocene emergency.

The human brain has long been misunderstood in its features. It is up to neuroscience to have shown that all its activities are connected, and understand each other only in this relationship between its different instances. To ascend, to merge, to connect are the basis of the organization of our psyche, including in its most elaborate symbolic productions. This is precisely the system highlighted by the Anthropological Structures of the Imaginary by Gilbert Durand, brilliant precursor.

Within the Caribbean literature, the imaginary—a very often defined notion—is presented in a new light by the fictional and theoretic thought of Patrick Chamoiseau. The imaginary dimension can’t remain something abstract and essential full of invariants. Chamoiseau is mistrustful of the mythical imaginary, however he doesn’t put an end to it but he opens a literary space where everything has to be created. In Chamoiseau’s works, the imaginary dimension is of the highest importance in an ideological (...) battle-field where the main character is the Warrior of the imaginary. His ambition is to switch from monolingualism to multilingualism, therefore the French and the Creole languages—we can read in his writing—crystallize the new and always changing definitions of the imaginary. (shrink)

The objective of this article is to characterise elimination of finite generalised imaginaries as defined in [9] in terms of group cohomology. As an application, I consider series of Zariski geometries constructed [10, 23, 24] by Hrushovski and Zilber and indicate how their nondefinability in algebraically closed fields is connected to eliminability of certain generalised imaginaries.

Dubourg and Baumard posited that preferences for exploration are the key to the popularity in imaginary worlds. This commentary argues that other forms of exploration may also account for the success and appeal of specific types of imaginary worlds, namely self-exploration within interactive imaginary worlds such as videogames.

Hippogriffs and unicorns have a fixed role in philosophical reflection: they serve as interchangeable examples of fictional objects. The purpose of this article is to show that there are many different forms of imaginary objects and that drawing a taxonomy of these objects actually means rethinking the relation that binds imaginative products to our world – a relation that is far from being univocal.

In the face of enduring crisis phenomena, quantitative evidence of the renewed salience of socio-economic agendas advanced by radical right populist parties calls for more qualitative research work and in-depth case studies. The present paper aims to contribute to filling this gap through a cultural political economy (CPE) investigation of the Italian League (Lega) party that foregrounds its socio-economic positioning by reconstructing the party’s ‘economic imaginary’. The suggested synergy between CPE and a critical discourse analysis of the League’s practical (...) argumentation in the 2013 and 2018 electoral manifestos points to a composite economic imaginary that prioritizes: 1) production (vs financialization); 2) support of internal demand; 3) lowering of fiscal pressure; 4) protectionism and 5) welfare. The analysis shows how, under Salvini’s leadership, the party’s practical argumentation in EU matters has become constitutive of its overall political strategy and so exacerbated the claims at the core of the respective economic imaginary. In this vein, the League’s Euroscepticism has also polarized the relationship between the party’s socio-economic and socio-cultural stance, thus urging to go beyond the focus on economic imaginaries and sketch out a CPE research agenda on the League’s more encompassing struggle for hegemony in the Italian political economy. (shrink)

This book sets out to clarify the nature of the aesthetic as a category within the theory of historical materialism. It opens with an analysis of Marx's brief discussion of Greek art in the Grundrisse, moves through a series of readings of specifically bourgeois texts, including those of Ruskin, G.M. Hopkins, Nietzsche and Henry James, and then to the terrain of Marxism in the concepts of history underwriting the work of Fredric Jameson and Jean-Paul Sartre. Sprinkler detours through the recent (...) works of Perry Anderson to set the stage for a systematic consideration of the theoretical itinerary and continuing relevance of the contributions of Louis Althusser. Imaginary Relations is a cogently argued attempt to shift the terrain of Marxist theorizing about art from the domain of ideology considered as simply false consciousness to a concept of art which makes aesthetic texts sources of empirical data about the real, historical world. (shrink)

Resumen En este trabajo se desarrolla una aproximación epistemológica a las significaciones sociales, comprendidas como una entidad central que urde la composición simbólica de la realidad. Para ello, se despliega un trabajo teórico y reflexivo con el objetivo de esclarecer las tres significaciones sociales que aquí se establecen: imaginarios sociales, representaciones sociales y re-presentaciones discursivas. Al mismo tiempo, se procura presentar una taxonomía en planos de significación, correspondiente a las particularidades y ámbitos de acción de los imaginarios sociales (plano profundo), (...) representaciones sociales (plano medio de transición) y re-presentaciones discursivas (plano superficial). Este trabajo epistémico, que aporta en la clarificación conceptual de las tres nociones tratadas, ofrece un sustento teórico para futuras investigaciones y una nueva forma de abordar las significaciones sociales. Abstract In this work, an epistemological approach to social meanings is developed, understood as a central entity that weaves the symbolic composition of reality. To do this, a theoretical and reflective work is deployed with the aim of clarifying the three social meanings established here: social imaginaries, social representations, and discursive re-presentations. At the same time, it seeks to present a taxonomy in planes of meaning, corresponding to the particularities and fields of action of social imaginaries (deep plane), social representations (middle plane of transition) and discursive re-presentations (superficial plane). This epistemic work, which contributes to the conceptual clarification of the three notions discussed, offers theoretical support for future research and a new way of approaching social meanings. (shrink)

If we disscuss imaginary syncretism, we will do this by taking some caution measures: we are used to general speculations, to metaphors, but we have to acknowledge that the present article values specific statements, namely, when discussing religion, dogma, the absolute truth, we are actually taking into consideration the individual behind all these. It involves to state the intercultural dialogue (defined as openess toward the other), having as bases several solutions likely to be traced, because when we discuss the (...) great concepts of culture, such in the case of Humanism, we may not be able to grasp their meaning without putting value on the specificities it presupposes. Further more, multiculturalism announces umanism without taking into account that the equivalence between syncretism and the former is the creation of the imaginary in modernity. Multiculturalism being specific to the secular cultures is actally specific to religious cultures rendered secular, where secular can return to religious, yet it is a one-way, the other way round being impossible. (shrink)