This article argues that the ‘Third Way’ philosophy that has been adopted by centre-left parties throughout Europe and the United States provides the conceptual framework to analyse contemporary postfeminism and its contentious micro-politics that emerges out of personal and daily gender-based struggles. The notion of a postfeminist micro-politics complicates the critical perception of postfeminism as a depoliticized and anti-feminist backlash and offers a dynamic model of political action that takes into account the multiple agency positions of individuals today. Postfeminism and (...) the politics it endorses differ from emergent political movements such as third wave feminism in that they are not founded on second wave feminist theory and activism. Instead, postfeminist politics adopts a Third Way perspective to reconcile a number of conflicting concerns, from feminist calls for female equality and theoretical debates on anti-essentialism to the consumerist demands of capitalist society. These controversial new junctures are examined by paying particular attention to postfeminism’s female sexual agent who becomes the ‘entrepreneur’ of her own image, buying into standardized femininities while also seeking to resignify their meanings. In particular, the article discusses the paradoxical possibilities of ‘active consumption’ and ‘fashion feminism’ whereby women endeavour to achieve empowerment by exerting their consumer agency and using their bodies as political tools within the parameters of a capitalist economy. (shrink)

Introduction -- Postfeminist contexts -- Backlash, new traditionalism and austerity-nostalgia -- New feminism : victim vs. power -- Girl power and chick lit -- Do-me feminism and raunch culture -- Liberal sexism -- Postmodern (post)feminism -- Queer (post) feminism -- Men and postfeminism -- Cyber-postfeminism -- Third-wave feminism -- Micro/macro-politics and enterprise culture -- Postfeminist brand culture and celebrity authenticity.

Addressing the contradictions surrounding modern-day femininity and its complicated relationship with feminism and postfeminism, this book examines a range of popular female/feminist icons and paradigms. It offers an innovative and forward-looking perspective on femininity and the modern female self.

De Marco _et al_ 1 argue that the standard account of medical ‘invasiveness’ (as ‘incision’ or ‘insertion’) fails to capture three aspects of its existing use, namely that invasiveness can come in degrees, often depends on features of alternative medical interventions and can be non-physical. They propose a new schematic account that suggests that medical interventions can possess ‘basic invasiveness’ (which can come in degrees and of which they suggest at least two types: physical and mental), and ‘threshold invasiveness’ which (...) can depend on the alternatives a specific intervention is being compared with. While we agree that the standard account of invasiveness fails to capture existing use and are supportive of their aim, here we express scepticism about the practical utility of De Marco _et al_’s revised account. Our scepticism concerns the application of De Marco _et al’s_ revised account in the narrow context of clinician–patient communication and... (shrink)

Wie lassen sich Banalität, Trivialität und Kitsch voneinander unterscheiden und welche Rolle spielen sie für Kunst und Literatur? Zur Beantwortung dieser Fragen betrachtet Julia Genz Banalität, Trivialität und Kitsch als Bestandteile von Diskursen, in denen Zugänglichkeit bewertet wird. Zugänglichkeit ist dabei nicht von vornherein gegeben, sondern muss diskursiv erst hergestellt werden. Durch die Ausdifferenzierung in soziale, kognitive und emotionale Zugänglichkeit lassen sich die drei bislang nicht überzeugend getrennten Bereiche voneinander abgrenzen und mit ihren Gegenpolen Exklusivität, Komplexität und Kunst in (...) ein umfassendes Ästhetikmodell integrieren. (shrink)

Transitioning to food systems that are equitable, resilient, healthy and environmentally sustainable will require the cultivation and diffusion of transformational sociotechnical innovations—and grassroots movements are an essential source of such innovations. Within the literature on strategic niche management, government-provided ‘protected spaces’ where niche innovations can develop without facing the pressures of the market is an essential part of sustainability transitions. However, because of their desire to _transform_ rather than _transition_ food systems, grassroots movements often struggle to acquire such protected spaces (...) and so must determine how and where to generate change whilst being marginalised and exposed to unprotected spaces. The aim of this research is to gain a precise view of the multiple touchpoints of marginalisation that exist across the grassroots-government interface and to apply a new framework for conceptual analysis of these touchpoints that can help to identify where and how grassroots movements might be able to push against this marginalisation. The study finds that, by applying a ‘who, what, where’ framework of analysis to policies across this interface, it is possible to find pathways forward for achieving small wins towards food systems transformation. (shrink)

"New foreword by Rhian Evans Allvin"--Cover.

本书是罗根泽对诸子的哲学研究,包括《古史辨》第四册《诸子丛考》自序;战国前无私家著作说;由《墨子》引经推测儒墨两家与经书之关系;《墨子》探源等内容。.

Stephanie Kleiner beschreibt das Musiktheater in der Ära einer krisengeladenen klassischen Moderne und über die Zäsur des Ersten Weltkriegs hinweg als Ort sozialer Praxis und als Medium politischer Sinnbildung. Konkret nimmt sie die beiden damals preußischen Städte Frankfurt am Main und Wiesbaden in den Blick. Entlang einer Reihe von herausragenden Festanlässen werden einige markante Stationen der politischen Festkultur beider Städte abgeschritten und ihre Bedeutung für die staatliche Repräsentation bewertet.

El artículo busca demostrar que el Budismo Zen conlleva una relación entre espiritualidad y corporalidad que Žižek no considera en su crítica del mismo como un instrumento más de adaptación al capitalismo. En respuesta a esta crítica, argumentaré que el criterio para entender apropiadamente el budismo está en la propia tradición, particularmente en la disciplina de la práctica. En el Zen, la doctrina se realiza a través de la práctica disciplinada y metódica, la cual se arraiga en el cuerpo. En (...) rigor, la crítica de Žižek es válida solo para aquel budismo que carece de disciplina y se preocupa únicamente por obtener resultados inmediatos, reforzando así el individualismo y haciendo de la e espiritualidad un producto capitalista más al servicio de la conformidad al mercado. (shrink)

There is disagreement in the literature about the exact nature of the phenomenon of empathy. There are emotional, cognitive, and conditioning views, applying in varying degrees across species. An adequate description of the ultimate and proximate mechanism can integrate these views. Proximately, the perception of an object's state activates the subject's corresponding representations, which in turn activate somatic and autonomic responses. This mechanism supports basic behaviors that are crucial for the reproductive success of animals living in groups. The Perception-Action Model, (...) together with an understanding of how representations change with experience, can explain the major empirical effects in the literature. It can also predict a variety of empathy disorders. The interaction between the PAM and prefrontal functioning can also explain different levels of empathy across species and age groups. This view can advance our evolutionary understanding of empathy beyond inclusive fitness and reciprocal altruism and can explain different levels of empathy across individuals, species, stages of development, and situations. Key Words: altruism; cognitive empathy ; comparative; emotion; emotional contagion; empathy ; evolution; human; perception-action; perspective taking. (shrink)

The Dark Posthuman: Dehumanization, Technology, and the Atlantic World explores how liberal humanism first enlivened, racialized, and gendered global cartographies, and how memory, ancestry, expression, and other aspects of social identity founded in its theories and practices made for the advent of the category of the posthuman through the dimensions of cultural, geographic, political, social, and scientific classification. The posthuman is very much the product of world-building narratives that have their beginnings in the commercial franchise and are fundamentally rooted in (...) science, governance, and economics around the hegemonic appropriation of environments and commodification of bodies that initially fuelled white settler life worlds and continue to be operational in the way we conceive of these worlds as continuous ontological formations. The want has always been for ownership of any of these dimensions of being without regard to condition, to not remain stranded as the subsidiary of another's being, to another's claim to humanity, and finally, to escape the suffocating confines of an instrumental ontology that suggests a subcategory of humanity without rights onto itself. The Dark Posthuman distinguishes the posthuman's place within both the liberal and neoliberal imaginary and reveals how its appearance first entrenched itself through the avarice of English settler colonialism, and subsequently, through the paranoia of American slavery. This same figure of the posthuman played a crucial role in the functional adaptation of Cold War behavioural cybernetics, and thereafter, in the fetishization of technology within the era of global financialization. The shadowing of this arrangement during and beyond the long duration of humanity's domination of this world becomes the structural web work of this book. Stephanie Polsky is an interdisciplinary writer and academic working in the areas of Media Studies and Visual Culture. Her work explores the confluence of power around race and gender as technologies of governance. She has lectured widely in media and cultural studies, critical theory, and visual culture at a number of prestigious institutions including Goldsmiths University, Regent's University London, University of Greenwich, and Winchester School of Art. Most recently she has worked at California College of the Arts in Critical Studies and Diversity Studies. She holds a PhD in Visual Cultures from Goldsmiths, University of London and an MA in Media Studies from the University of Sussex. Her books include The End of the Future: Governing Consequence in the Age of Digital Sovereignty (Academica Press, 2019), Ignoble Displacement: Dispossessed Capital in Neo-Dickensian London (Zero Books, 2015), and Walter Benjamin's Transit: A Destructive Tour of Modernity (Academica Press, 2009). (shrink)

This chapter focuses on the question of who has duties regarding poverty and what those duties demand, from within the perspective of contemporary analytic normative philosophy. The chapter is structured in three sections. Section 1 considers the duties of those living in poverty, which might be either self-regarding or other-regarding duties, and which must be tempered by concerns of overdemandingness. Section 2 considers the duties of affluent individuals. These are imperfect duties grounded in affluent individuals’ relations to the structures that (...) produce poverty: relations of contribution, benefit, and ability to change. Section 3 considers duties of collective agents – including states, for-profits, charities, and civil society groups. The poverty-related duties of these collective agents are sometimes perfect and sometimes imperfect, and include both primary and secondary duties, and both positive and negative duties. (shrink)

Ethics and Educational Technology explores the creation and implementation of learning technologies through an applied ethical lens. The success of digital tools and platforms in today's multifaceted learning and performance contexts is dependent not only on effective design and pedagogical principles but, further, on an awareness of these technologies' interactions with and implications for users and social systems. This first-of-its-kind book provides an evidence-based, process-oriented model for ethics in technology-driven instructional design and development, one that necessitates intentional reflective practice, a (...) critical and theoretically informed interrogation of technology, and a participatory, emancipatory approach to technology design and applications. Rich with real-world ethics examples and design cases, supported by reflection questions and applied activities, and attentive to ethical codes among preeminent educational technology organizations, this is an ideal resource for students, faculty, researchers, and professionals across educational technology, instructional design, learning sciences, learning engineering, organizational training, and other disciplines. (shrink)

Nothingness addresses one of the most puzzling problems of physics and philosophy: Does empty space have an existence independent of the matter within it? Is "empty space" really empty, or is it an ocean seething with the creation and destruction of virtual matter? With crystal-clear prose and more than 100 cleverly rendered illustrations, physicist Henning Genz takes the reader from the metaphysical speculations of the ancient Greek philosophers, through the theories of Newton and the early experiments of his contemporaries, (...) right up to the current theories of quantum physics and cosmology to give us the story of one of the most fundamental and puzzling areas of modern physics and philosophy. (shrink)

As part of the debate on multifaceted conceptions of education, non-formal education, a field difficult to define and characterize, emerges within in-between spaces abandoned by the dominant institutional system to serve a marginalized public to whom the right to education does not extend. Beyond a mere rejection of its form, the author uses the specific context of Mali to shed light on the flexibility and capacity for adaptation of community initiatives undertaken in the field of non-formal education, such as the (...) REFLECT approach, which is directly inspired by the learners' immediate environment. This approach serves as an illustration of certain methods of encountering otherness, the other in their individuality, and acts as a starting point for (re) thinking the education for excluded and highly vulnerable populations. (shrink)

Argues that positive changes in perspective and deeper spiritual connections to things greater than oneself can influence the world for the better.

Though grassroots organizations have mobilized against US environmental injustices since; the 1980s, academic definitions of environmental justice (EJ) remain limited in important ways, including: a tendency to privilege cases where activists achieve a successful, ‘tidy’ outcome; inattention to roles natural resource dependence and free market systems play in structuring environmental inequality; and a tendency to under-analyze alternative notions of EJ that result, utilized by activists who prioritize local autonomy and procedural justice in land-use decision making. Here, I argue that these (...) alternative notions of EJ help mobilize divergent forms of EJ activism-‘sites of resistance’ to industrial production systems and their risks, and ‘sites of acceptance’ to those same practices. To illustrate, I explore extensive mixed method data in the context of energy development and sites of acceptance related to uranium production in the southwestern United States. I show how alternative notions of EJ are shaped by identification with uranium production, persistent poverty and economic insecurity, and faith that increased uranium production will fuel US nuclear power production and help combat global climate change. (shrink)

Business and Society Review, Volume 127, Issue S1, Page 283-298, Spring 2022.

Owned objects are typically viewed as non-fungible-they cannot be freely interchanged. We report three experiments (total N=312) demonstrating this intuition in preschool-aged children. In Experiment 1, children considered an agent who takes one of two identical objects and leaves the other for a peer. Children viewed this as acceptable when the agent took his own item, but not when he took his peer's item. In Experiment 2, children considered scenarios where one agent took property from another. Children said the victim (...) could take back her own property from the perpetrator, but that she could not take an identical object belonging to the perpetrator. Finally, in Experiment 3A and 3B, children considered scenarios where a teacher could give a child either of two objects to play with-an object that the child had recently played with, or another object that looked the same. Children were more likely to say that the teacher should give the object recently played with when it belonged to the child, compared with when it belonged to the teacher. These findings are informative about the basis of judgments that property is non-fungible, and about young children's representation of ownership rights. They show that children's representation of ownership rights is not limited to principles protecting owners from being deprived. Our findings instead suggest that ownership rights are viewed as pertaining to individual objects. (shrink)

A surfeit of research confirms that people activate personal, affective, and conceptual representations when perceiving the states of others. However, researchers continue to debate the role of self–other overlap in empathy due to a failure to dissociate neural overlap, subjective resonance, and personal distress. A perception–action view posits that neural-level overlap is necessary during early processing for all social understanding, but need not be conscious or aversive. This neural overlap can subsequently produce a variety of states depending on the context (...) and degree of common experience and emotionality. We outline a framework for understanding the interrelationship between neural and subjective overlap, and among empathic states, through a dynamic-systems view of how information is processed in the brain and body. (shrink)

Many meta-ethicists are alethists: they claim that practical considerations can constitute normative reasons for action, but not for belief. But the alethist owes us an account of the relevant difference between action and belief, which thereby explains this normative difference. Here, I argue that two salient strategies for discharging this burden fail. According to the first strategy, the relevant difference between action and belief is that truth is the constitutive standard of correctness for belief, but not for action, while according (...) to the second strategy, it is that practical considerations can constitute motivating reasons for action, but not for belief. But the former claim only shifts the alethist's explanatory burden, and the latter claim is wrong—we can believe for practical reasons. Until the alethist can offer a better account, then, I argue that we should accept that there are practical reasons for belief. (shrink)

With the growth of precision medicine research on health data and biospecimens, research institutions will need to build and maintain long-term, trusting relationships with patient-participants. While trust is important for all research relationships, the longitudinal nature of precision medicine research raises particular challenges for facilitating trust when the specifics of future studies are unknown. Based on focus groups with racially and ethnically diverse patients, we describe several factors that influence patient trust and potential institutional approaches to building trustworthiness. Drawing on (...) these findings, we suggest several considerations for research institutions seeking to cultivate long-term, trusting relationships with patients: Address the role of history and experience on trust, engage concerns about potential group harm, address cultural values and communication barriers, and integrate patient values and expectations into oversight and governance structures. (shrink)

Les enjeux des sciences et des techniques ne peuvent être saisis dans toute leur complexité sans une prise en compte préalable du rôle de l’imaginaire dans la pensée de l’homme et dans son être-au-monde. Le rapport de l’homme aux savoirs scientifiques et techniques est composé d’images et de récits mythiques plus ou moins conscients. Débattre de l’orientation que nous souhaitons donner aux recherches et aux innovations scientifiques nécessite de considérer sérieusement l’irrationalité humaine. C’est en saisissant cette logique autre (l’« alogique (...) »), les rêveries parfois indicibles, les peurs persistantes, que le dialogue « science-société » pourra être ouvert et constructif. (shrink)