Arguments that ordinary inanimate objects such as tables and chairs, sticks and stones, simply do not exist have become increasingly common and increasingly prominent. Some are based on demands for parsimony or for a non-arbitrary answer to the special composition question; others arise from prohibitions against causal redundancy, ontological vagueness, or co-location; and others still come from worries that a common sense ontology would be a rival to a scientific one. Until now, little has been done to address these arguments (...) in a unified and systematic way. Ordinary Objects is designed to fill this gap, demonstrating that the mistakes behind all of these superficially diverse eliminativist arguments may be traced to a common source. It aims to develop an ontology of ordinary objects subject to no such problems, providing perhaps the first sustained defense of a common sense ontology in two generations. The work done along the way addresses a number of major issues in philosophy of language and metaphysics, contributing to debates about analyticity, identity conditions, co-location and the grounding problem, vagueness, overdetermination, parsimony, and ontological commitment. In the end, the most important result of addressing these eliminativist arguments is not merely avoiding their conclusions; examining their failings also gives us reason to suspect that many apparent disputes in ontology are pseudo-debates. For it brings into question widely-held assumptions about which uses of metaphysical principles are appropriate, which metaphysical demands are answerable, and how we should go about addressing such fundamental questions as "What exists?". As a result, the work of Ordinary Objects promises to provide not only the route to a reflective understanding of our unreflective common-sense view, but also a better understanding of the proper methods and limits of metaphysics. (shrink)

This study examined the relationships of perceived ethical leadership, workplace jealousy, and organizational citizenship behaviors directed at individuals and organizations. Survey responses were collected from 491 employee-coworker pairs from 33 hospitals in Taiwan. The employees provided assessments of their perceived ethical leadership and the workplace jealousy they experienced, while the coworkers provided information about the employees’ OCBI and OCBO. In the hypotheses testing, perceived ethical leadership was found to be negatively related to employees’ workplace jealousy and jealousy was negatively related (...) to their OCBI and OCBO. Workplace jealousy partially mediated the effect of ethical leadership on OCBI and OCBO. In addition, perceived ethical leadership was found to have a moderation effect on the jealousy-OCBI/ocbo relationship. This study contributes to the literature of ethical leadership as well as to the literature of OCB by relating workplace jealousy to OCB and by making sense of the effects of ethical leadership on OCB through the mediation of jealousy and through the moderation of ethical leadership on the jealousy-OCB relationship. (shrink)

The challenge of handling fictional discourse is to find the best way to resolve the apparent inconsistencies in our ways of speaking about fiction. A promising approach is to take at least some such discourse to involve pretense, but does all fictional discourse involve pretense? I will argue that a better, less revisionary, solution is to take internal and fictionalizing discourse to involve pretense, while allowing that in external critical discourse, fictional names are used seriously to refer to fictional characters. (...) I then address two objections to such realist theories of fiction: One, that they can’t adequately account for the truth of singular nonexistence claims involving fictional names, and two, that accepting that there are fictional characters to which we refer is implausible or ontologically profligate. (shrink)

While fights about ontology rage on in the ring, there’s long been a suspicion whispered in certain corners of the stadium that some of the fights aren’t real. Granted the disputants all think they are really disagreeing—it’s not the sincerity of the serious ontologists that’s in question, but rather their judgment that they are engaged in a real debate about genuine issues of substance.

To the conversation about relationships in education, this chapter contributes an exploration of the devaluation of dependency in the ′new fatherhood′ discourses that purport to reinvent familial relationships. Although ‘new fatherhood’ seems to promise a reconstruction of the domesticity paradigm that has positioned fathers as breadwinners and mothers as caretakers, it maintains the notion that families are self‐supporting entities and neglects the extensive interdependence involved in raising children. As a result, it cannot successfully overturn this paradigm and hampers our ability (...) to reimagine relationships along lines that would better serve parents’ and children's wellbeing. The chapter raises these issues through an exploration of ‘daddy‐daughter dances’, which manifest new fatherhood discourse as expressed in public schooling. Finally, it discusses Eva Feder Kittay's notion of ‘distributed dependency’ as a means of reimagining relationships along lines that recognise the interdependence of children and adult citizens, families and the society whose future they procure. (shrink)

Provides a brief account of trans philosophy organizing in the 2010s and argues for the importance of building spaces for trans philosophers.

Introduction -- Karl Marx's concept of alienation -- Objectification, alienation, and estrangement -- Other origins of alienation and objectification -- Marx's account of alienation : from early to late -- The alienated object of production : commodity fetishism -- The alienated means of production : machine fetishism -- Machines and the transformation of work -- Marx's energeticist turn -- The first law of thermodynamics -- From arbeit to arbeitskraft -- The second law of thermodynamics -- Machines in the communist future (...) -- Technology and the boundaries of nature -- Material wealth and value : the Grundrisse's fragment on machines -- The strife between technology and capital : the fall in the rate of profit -- Enjoyment not value : challenging the logic of exhaustion -- Man himself as fixed capital -- Class kinship and the redistribution of the means of production -- Machines in the capitalist reality -- Between thermodynamics and humanism : approaching capital -- Machinery as an historical category of production -- Machines, trains, and other capitalist monsters -- Rough, foul-mouthed boys : women's monstrous laboring bodies -- Wage labor and race -- Wage labor and sexuality -- Machinery and revolution -- Alienation beyond Marx -- Science and technology in Marx's excerpt notebooks -- Karl Marx and Charles Babbage -- Machines and temporality : the treadmill effect and free time -- Technophobia and technophilia -- Technophobia and twentieth-century theory. (shrink)

This chapter examines the views of seventeenth-century British philosophers on passions and affections. It explains that about 8,000 books published during this period mentioned passion and that it started with Thomas Wright's Passions of the Mind in General. The chapter also explores the intellectual basis of the writers who wrote about passion – which includes Augustinianism, Aristotelianism, stoicism, Epicureanism, and medicine – and furthermore, analyzes the relevant works of Francis Bacon, Thomas Hobbes, Henry More, and Lord Shaftesbury.

I argue that it is appropriate for adult recipients of personal care to feel and express gratitude whenever care providers are inspired partly by benevolence, and deliver a real benefit in a manner that conveys respect for the recipient. My focus on gratitude is consistent with important aspects of feminist ethics of care, including its attention to the particularities and vulnerabilities of caregivers and care recipients, and its concern with how relations of care are shaped by social hierarchies and public (...) institutions. In addition, it goes beyond the current preoccupations of care ethicists both by introducing gratitude as an important aspect of morally valuable relations of care and by stressing the significance of attending not only to the needs but also the capacities of recipients of care. (shrink)

Over the past decades humor studies has formed an unprecedented interdisciplinary consolidation, connected with a consolidation in philosophy of humor scholarship. In this essay, I focus specifically on feminist philosophy of humor as an area of study that highlights relationships between humor, language, subjectivity, power, embodiment, instability, affect, and resistance, introducing several of its key themes while mapping out tensions that can be productive for further research. I first cover feminist theories of humor as instability and then move to feminist (...) theories of humor as generative of social relationships. Though I diagnose several tensions between these approaches that require further elaboration and discussion, I conclude that feminist philosophy of humor is a crucial area of humor research that focuses on systematic oppression, political engagement, embodiment, and affective ties. (shrink)

volume 1. God, self, and family -- volume 2. The Jewish community and beyond.

Research concerning the relationship between psychological ethical climate and job satisfaction is popular in the literature. However, to date, no study in the literature has simultaneously investigated both the effects of individual-level and organization-level ethical climates on employees’ job satisfaction. On the basis of a multilevel analysis, the present study used a sample of 472 full-time employees from 31 organizations in Taiwan to examine the above two effects. Results from the analyses showed that within the organizations, individual employees’ instrumental climate (...) perceptions were negatively related to job satisfaction, whereas their caring climate perceptions and rules climate perceptions were positively related to job satisfaction. Also, the results indicated that between organizations, organizational instrumental climate was negatively related to job satisfaction, whereas organizational caring, independence, and rules climates were positively related to job satisfaction. Implications for research and managerial practices were derived from these findings. (shrink)

Law, Ethics and the Biopolitical explores the idea that legal authority is no longer related to national sovereignty, but to the 'moral' attempt to nurture life. The book argues that whilst the relationship between law and ethics has long been a central concern in legal studies, it is now the relationship between law and life that is becoming crucial. The waning legitimacy of conventional conceptions of sovereignty is signalled the renewal of a version of natural law, evident in discourses of (...) human rights, that de-emphasises the role of a divine law-giver in favour of an Aristotelian conception of the natural purpose of life and the 'common good'. Synthesising elements of legal scholarship on sovereignty, theories of biopolitics and biopower, as well as recent developments in the domains of ethics, Amy Swiffen examines the invocation of 'life' as a foundation for legal authority. The book documents the connection between law, life and contemporary forms of biopolitical power by critically analysing the fundamental principles of the bioethical paradigm. Unique in its critical and cross-disciplinary approach, Law, Ethics and the Biopolitical will be of interest to students and teachers in the areas of law and society, law and literature, critical legal studies, social theory, bioethics, psychoanalysis, and biopolitics."--P. [iv] of cover. (shrink)

Imagination is celebrated as our vehicle for escape from the mundane here and now. It transports us to distant lands of magic and make-believe, and provides us with diversions during boring meetings or long bus rides. Yet the focus on imagination as a means of escape from the real world minimizes the fact that imagination seems also to furnish us with knowledge about it. Imagination seems an essential component in our endeavor to learn about the world in which we live--whether (...) we're planning for the future, aiming to understand other people, or figuring out whether two puzzle pieces fit together. But how can the same mental power that allows us to escape the world as it currently is also inform us about the world as it currently is? Ten original essays grapple with this neglected question; in doing so, they present a diverse array of positions ranging from cautious optimism to deep-seated pessimism. Blending perspectives from philosophy of mind, cognitive science, epistemology, aesthetics, and ethics, Knowledge Through Imagination sheds new light on the epistemic role of imagination. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.3 (2003) 112-118 [Access article in PDF] Hong Kong Art: Culture and Decolonization, by David Clarke. Durham, North Carolina: Duke University Press, 2002, 240 pp. Paper. The issue of identity is a "vicious" circle in relation to Hong Kong's return to China in 1997. The more one talks about it, the more it is to be talked about as if it is a phenomenon (...) at a very special moment. But isn't not talking about Hong Kong identity in a certain period of time also a "vicious" circle, in which the lack of noise invites further silence?David Clarke's Hong Kong Art is, in a sense, an initiation of Hong Kong art as a "vicious" circle. In this sense, a concrete affinity between a text and its subject matter is significantly established. This is one of the ideals, potentials, and powers of all books written for the sake of being read and having actual effect. In this respect, this "vicious" circle is not vicious in a negative sense. It is through such interactivities that a book establishes a positive link with its subject matter.Hong Kong Art investigates "a particular historical moment in which HongKong art came into its own" (p. 10) and dwells upon the "local-ness of recent Hong Kong art" (p. 8). Nevertheless, Clarke deliberately avoids introducing a chronological survey of "Hong Kong art history as a whole" (p. 10). His solid research draws on the colloquial meanings of Hong Kong art in connection with the dynamics among different languages (Cantonese, Mandarin, and English), local receptions of art as reflected in local media, as well as backgrounds of artists, artworks, and political and cultural developments, among others. All this is necessary for a book that examines theemergence of Hong Kong identity. This is the case especiallyas "[n]o adequate survey exists of Hong Kong art as a whole," albeit surveying Hong Kong art as a whole is not the book's objective. Clarke's meta-survey about surveys on Hong Kong art is given in an endnote, which I also quote here in a note for the reader's reference. "The present author's Art and Place: Essays on Art from a Hong KongPerspective (Hong Kong, 1996) attempts to give a picture of the Hong Kong art world in the period immediately prior to the one covered by this text, and includes [End Page 112] some discussion of art from earlier periods as well. Petra Hinterthür'sModern Art in Hong Kong (Hong Kong, 1985) attempts a brief survey, but is of course unable to throw light on more recent developments. A chronology of Hong Kong art development from 1922 to 1994 is given in Hong Kong Artists. Volume 1 (Hong Kong, 1995), pp. 21-32. A rather patchy and sometimes imprecise chronology of Hong Kong artistic events from 1967 to 1998 isgiven in Gao Minglu, ed., Inside Out: New Chinese Art (Berkeley, 1998), pp. 207-11. The latter chronology also covers political and other broader historical events of the period. A valuable resource (in Chinese) for research on the early period of Hong Kong art is provided by Edwin Lai and Jack Lee, 'A Chronology of Visual Arts Activities in Hong Kong, 1900-1930,' in Besides: A Journal of Art History and Criticism 1 (1997): 135-230" (p. 211).With regard to the book's "ideal" link with its subject matter, I will now discuss the book's actualization of what it sets out to examine. The inadequacy of surveys on Hong Kong art (whether or not as a whole) manifests the relative tranquility in acknowledging that Hong Kong art is distinct. In view of this, the book itself is an intervention that (further) actualizes what it talks about. This is the case particularly in light of its predecessors' "vicious" circle of "silence," let alone those simplifications reducing Hong Kong art to either a Westernized product or a Chinese branch.The "Introduction" of Hong Kong Art begins with a critique of Western art history practices such as Gardner's... (shrink)

In recent analytic metaphysics, the view that ‘ordinary inanimate objects such as sticks and stones, tables and chairs, simply do not exist’ has been defended by some noteworthy writers. Thomasson opposes such revisionary ontology in favour of an ontology that is conservative with respect to common sense. The book is written in a straightforward, methodical and down-to-earth style. It is also relatively non-specialized, enabling the author and her readers to approach problems that are often dealt with in isolation in a (...) more unified way.Thomasson's arguments are mainly counter-attacks on six ‘eliminativist’ arguments against ordinary objects. A causal redundancy argument espoused by Trenton Merricks holds that to suppose that there are ordinary objects is to suppose that these objects have distinctive causal powers. However, the casual efficacy of a baseball, for example, is exhausted by that of some suitably arranged …. (shrink)

A wide-ranging exploration of traditional Chinese views of mortality.

This essay argues that philosophy can be combined with qualitative research without sacrificing the aims of either approach. Philosophers and qualitative researchers have articulated and supported the idea that human meaning-constructions are appropriately grasped through close attention to “consequences incurred in action,” in Dewey’s words. Furthermore, scholarship in both domains explores alternative possibilities to familiar constructions of meaning. The essay explains by means of a concrete example the approach I took to hybridizing these approaches. It describes an ethnographic and philosophical (...) study of how children made meaning of justice and solidarity through their practice of democratic citizenship in an extracurricular program called Village. At Village, children built and ran a miniature town. Their actions and conversations around the political challenges that inevitably arose exemplify meaning-making of ideals in response to actual problems. The meaning of solidarity and justice for these children emerged through the consequences of previous and present actions they took in communication with others. This essay details the methods I used for designing the study, collecting data, and analyzing my findings. (shrink)

The COVID-19 pandemic has raised a host of ethical challenges, but key among these has been the possibility that health care systems might need to ration scarce critical care resources. Rationing p...

Creations of the Mind: Essays on Artifacts and their Representation, ed. Stephen Laurence and Eric Margolis, Oxford: Oxford University Press, 2007.

Existence questions have been topics for heated debates in metaphysics, but this book argues that they can often be answered easily, by trivial inferences from uncontroversial premises. This 'easy' approach to ontology leads to realism about disputed entities, and to the view that metaphysical disputes about existence questions are misguided.

Discover the tools you need to get (and keep) your creative juices flowing! Tangerine has developed a series of exercises to help you develop a positive mindset, prioritize your time, and keep you creating day after day.

Mom and motivational speaker Amy Wolff wants you to know that you are never too broken to help others. In Signs of Hope, Wolff tells the story of how she founded an accidental movement, one that guided her through her own grief and touched thousands of others throughout the world.

God Is Hope provides young children with the comfort of knowing God brings hope into the world, no matter the day, time, season, or year, in this charming, sweet, and heartfelt book. With warm, rhyming verse, bestselling author Amy Parker reassures young hearts by introducing them to the awesome characteristics of an Almighty God.With a focus on spring and Easter, Parker's book offers reminders of how God's hope is infectious during this very special season. Part of a series, God Is (...) Hope is sure to be read and cherished all year long. --amazon.com. (shrink)

Quietist Moral Realists accept that there are moral facts and properties, while aiming to avoid many of the explanatory burdens thought to fall on traditional moral realists. This chapter examines the forms that Quietist Moral Realism has taken and the challenges it has faced, in order to better assess its prospects. The best hope, this chapter argues, lies in a pragmatist approach that distinguishes the different functions of diverse areas of discourse. This paves the way for a form of Quietism (...) that does not simply remain quiet about the explanatory demands of metaethics, but rather is able to diagnose where they go wrong. By combining a neopragmatic analysis of the discourse with an easy approach to ontology, , we can develop a form of Quietist Moral Realism that is far stronger than critics of quietism have appreciated. (shrink)

This challenging study places fiction squarely at the centre of the discussion of metaphysics. Philosophers have traditionally treated fiction as involving a set of narrow problems in logic or the philosophy of language. By contrast Amie Thomasson argues that fiction has far-reaching implications for central problems of metaphysics. The book develops an 'artifactual' theory of fiction, whereby fictional characters are abstract artifacts as ordinary as laws or symphonies or works of literature. By understanding fictional characters we come to understand how (...) other cultural and social objects are established on the basis of the independent physical world and the mental states of human beings. (shrink)

Liz Jackson is Professor of Education and Head of Department of International Education at the Education University of Hong Kong. Liz served as the President of the Philosophy of Education Society...

A vision of a living code of ethics is proposed to counter the emphasis on negative phenomena in the study of organizational ethics. The living code results from the harmonious interaction of authentic leadership, five key organizational processes (attraction–selection–attrition, socialization, reward systems, decision-making and organizational learning), and an ethical organizational culture (characterized by heightened levels of ethical awareness and a positive climate regarding ethics). The living code is the cognitive, affective, and behavioral manifestation of an ethical organizational identity. We draw (...) on business ethics literature, positive organizational scholarship, and management literature to outline the elements of positive ethical organizations as those exemplary organizations consistently practicing the highest levels of organizational ethics. In a positive ethical organization, the right thing to do is the only thing to do. (shrink)

The novel COVID-19 pandemic has placed medical triage decision-making in the spotlight. As life-saving ventilators become scarce, clinicians are being forced to allocate scarce resources in even the wealthiest countries. The pervasiveness of air travel and high rate of transmission has caused this pandemic to spread swiftly throughout the world. Ethical triage decisions are commonly based on the utilitarian approach of maximising total benefits and life expectancy. We present triage guidelines from Italy, USA and the UK as well as the (...) Jewish ethical prospective on medical triage. The Jewish tradition also recognises the utilitarian approach but there is disagreement between the rabbis whether human discretion has any role in the allocation of scarce resources and triage decision-making. (shrink)

Philosophical theories often hinge on claims about what is necessary or possible. But what are possibilities and necessities, and how could we come to know about them? This book aims to help demystify the methodology of philosophy, by treating such claims not as attempted descriptions of strange facts or distant 'possible worlds', but rather as ways of expressing rules or norms.

While the clinical promise of much stem cell research remains largely theoretical, patients are nonetheless pursuing unproven stem cell therapies in jurisdictions around the world—a phenomenon referred to as “stem cell tourism.” These treatments are generally advertised on a direct-to-consumer basis via the Internet. Research shows portrayals of stem cell medicine on such websites are overly optimistic and the claims made are unsubstantiated by published evidence. However, anecdotal evidence suggests that parents are pursing these “treatments” for their children, despite potential (...) physical and financial risk. Physicians are in a unique position as they can be expected to be involved in, or privy to, such decisions. In this paper, we consider what duties physicians may have toward minor patients whose parents/guardians wish to engage in stem cell tourism on their behalf. We use the Canadian perspective to address the broadly relevant issues raised by this trend. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Catholic Social Teaching and Economic Globalization: The Quest for AlternativesAmy LevadCatholic Social Teaching and Economic Globalization: The Quest for Alternatives John Sniegocki Milwaukee, Wis.: Marquette University Press, 2009. 335 pp. $37.00.John Sniegocki’s dense volume argues for rethinking development policies in light of widespread poverty, inequality, and environmental degradation that have resulted from these policies over the last century. This argument does not mark Sniegocki’s text as particularly original. (...) However, the dialogue that he constructs between Catholic social teaching (CST) and three schools of thought on development, which he describes as “neoconservative,” “radical,” and “grassroots” views, provides a compelling argument for new directions for both CST and economic globalization.Sniegocki’s book begins with three chapters that provide an overview of development theory (beginning with calls for “modernization” of the “Third World” beginning in the 1950s), examine failures of this theory in practice, and discuss the growth of CST concerning development. While these chapters provide important groundwork for understanding the context of Sniegocki’s argument, the heart of the argument comes in the fourth chapter, where he places CST in dialogue with neoconservative and radical approaches to development (represented, respectively, by Michael Novak [End Page 209] and Mary Hobgood). Neoconservatism is clearly incompatible with CST, as any denial of structural inequality or whole-hearted embrace of capitalism— even “democratic capitalism”—would be. However, radical approaches maintain that CST does not sever itself completely from the economic liberalism that underlies neoconservatism. As a result, even when CST recognizes the pitfalls of capitalism and the realities of structural injustice, it still often resorts to liberal assumptions. Radicals maintain that if CST were more consistent, it would more adamantly call for social struggle resulting in “democratic socialism.”Sniegocki finds resources for CST in radicalism but also introduces a third perspective from grassroots critics of development, exemplified by Vandana Shiva. These critics question whether “development equals Westernization via industrialization” (242, quoting Herb Addo), as maintained by both neoconservatives and radicals; they instead call for revitalization of local economies and traditional cultures. Sniegocki concludes that this vision could enhance CST in several ways: resolving the tension in CST between modernization and respect for local cultures, improving its framework for understanding ecological issues, encouraging recognition of grassroots action and social struggle for change, and attending to the role of women in economic and social processes. In the two concluding chapters, Sniegocki proposes that radical and grassroots perspectives together provide a basis for critiquing neoconservatism and improving CST.At least two issues deserve more attention in Sniegocki’s text. First, the principle of subsidiarity, “which asserts that issues should be dealt with at the most decentralized level appropriate to the issue at hand” (121), would seem to offer a strong grounding in CST for many grassroots arguments, yet Sniegocki gives this principle little attention. Second, Sniegocki criticizes the decision-making practices within many international development organizations, such as the International Monetary Fund (IMF), the World Bank (WB), and the World Trade Organization (WTO), for suppressing democratic participation. In many ways, this critique could also be leveled against the Roman Catholic hierarchy. Could deficiencies of CST concerning development be an outgrowth of the decision-making practices of the hierarchy, just as problems with IMF, WB, and WTO policies are an outgrowth of their decision-making practices? Sniegocki seems to recognize this possibility in a single sentence: “The resurgence within the Catholic Church in recent years of more top-down, centralized, and secretive ecclesiastical practices, while the church at the same time recommends to the broader world the importance of grassroots participation, dialogue, and human rights, makes ongoing attention to these issues especially urgent” (331). Although this sentence touches on an important question, Sniegocki leaves it here. It seems that addressing this question, however, may be crucial for [End Page 210] bringing about the enhancement of CST by radical and grassroots views that Sniegocki envisions.Amy LevadUniversity of St. Thomas St. Paul, MinnesotaCopyright © 2012 Society of Christian Ethics... (shrink)

In “The Standing to Blame: A Critique” (2013), Macalester Bell challenges theories that claim that ‘standing’ plays a central role in blaming practices. These standard accounts posit that it is not enough for the target of blame to be blameworthy; the blamer also must have the proper standing to blame the wrongdoer. Bell identifies and criticizes four different standing conditions, (1) the Business Condition, (2) the Contemporary Condition, (3) the Nonhypocricy Condition, and (4) the Noncomplicity Condition. According to standard accounts, (...) these conditions must be met in order for a would-be blamer to properly blame a wrongdoer. In this paper, I defend the Business Condition against Bell’s critique. My argument, then, is that some version of the standard account survives and ‘standing’ should be part of our theory of properly-wielded blame. I conclude by raising two additional concerns regarding the agency of blamers and the possibility that, without proper standing, a blamer could make things worse. (shrink)

This essay develops a concept of curiotization, through which people are reduced to a curio for the fascination of others. I argue that trans people as they have appeared in media, philosophy, and narratives of history are curiotized as forever fascinating, new, titillating, and controversial. In contrast to the narrative of momentous trans progress in the mid-2010s, I point out that frameworks such as the "Transgender Tipping Point" worked to position its "trans moment" as unprecedented and always on the threshold (...) of arrival. To work through a specific example, I point to decades of renewed fascination over trans women being capable of breastfeeding and the long history of trans fascination in popular music. I conclude by emphasizing the obscured world-historical presence of transsexuality as it coincides with the history of pharmaceuticals, hormone technologies, and birth control. In contrast to a "goldfish memory optics" through which trans people become eternally new, fascinating, and debatable, I stress the importance of restoring the complexity of "trans" and its histories back into an understanding of the present. (shrink)

This essay meditates on the short film American Reflexxx and the violent laughter directed at a non-trans woman in public space when she was assumed to be trans. Drawing from work on the ideological and institutional dimensions of transphobia by Talia Bettcher and Viviane Namaste, alongside Sara Ahmed's writing on the cultural politics of disgust, I reverse engineer this specific instance of laughter into a meditation on the social meaning of transphobic laughter in public space. I then look at racialized (...) transphobic laughter directed against Tyra Hunter and Miriam Rivera to emphasize transmisogynist laughter as a denial of contact, intimacy, and care. Building on Kate Manne's work on misogyny, I conclude that a key aspect of transmisogyny is the use of transfeminine people as a source of dehumanized, disavowed, and disposable care and intimacy. Laughter and accompanying violence against trans women serves to reinforce this dynamic. (shrink)