Two studies demonstrate that a dispositional proneness to disgust (“disgust sensitivity”) is associated with intuitive disapproval of gay people. Study 1 was based on previous research showing that people are more likely to describe a behavior as intentional when they see it as morally wrong (see Knobe, 2006, for a review). As predicted, the more disgust sensitive participants were, the more likely they were to describe an agent whose behavior had the side effect of causing gay men to kiss in (...) public as having intentionally encouraged gay men to kiss publicly— even though most participants did not explicitly think it wrong to encourage gay men to kiss in public. No such effect occurred when subjects were asked about heterosexual kissing. Study 2 used the Implicit Association Test (IAT; Nosek, Banaji, & Greenwald, 2006) as a dependent measure. The more disgust sensitive participants were, the more they showed.. (shrink)

The uniquely human emotion of disgust is intimately connected to morality in many, perhaps all, cultures. We report two studies suggesting that a predisposition to feel disgust is associated with more conservative political attitudes, especially for issues related to the moral dimension of purity. In the first study, we document a positive correlation between disgust sensitivity and self-reported conservatism in a broad sample of US adults. In Study 2 we show that while disgust sensitivity is associated with more conservative attitudes (...) on a range of political issues, this relationship is strongest for purity-related issues—specifically, abortion and gay marriage. (shrink)

Au cours de cet entretien, Emmanuel Renault nous offre un aperçu de la manière dont la thématique de la reconnaissance est traitée en France aujourd’hui, notamment à travers le renouveau des études sur Hegel et Marx. Il explique la façon dont la reconnaissance a pu s’ériger en paradigme (en dépit de ses usages multiples et variés en France comme ailleurs), au cours de la dernière décennie et le rôle joué par Axel Honneth dans ce procès. Finalement, il explicite sa (...) manière d’envisager la pratique de la philosophie politique et son projet d’une critique du capitalisme. Emmanuel Renault nous livre également un commentaire critique mais constructif sur la manière dont Paul Ricœur envisage la reconnaissance et suggère quelques pistes concernant les possibles développements futurs des usages de la reconnaissance. (shrink)

Research on bodily awareness has focused on body illusions with an aim to explore the possible dissociation of our bodily awareness from our own body. It has provided insights into how our sensory modalities shape our sense of embodiment, and it has raised important questions regarding the malleability of our sense of ownership over our own body. The issue, however, is that this research fails to consider an important distinction in how we experience our body. There are indeed two ways (...) in which we can be aware of our body: via observational awareness, which involves attending to the body as an object, and via non-observational awareness, where the body is given as the subject of experience and does not involve attention. The research to date has focused on the former—observational bodily awareness—and has left the latter—non-observational bodily awareness—in the dark. This is detrimental to ever formulating a complete account of how we are aware of our body. It is understandable, however, because of the inherent problem in studying non-observational bodily awareness: how would you instruct subjects to report on their unattended bodily awareness? In view to resolving this problem, I propose here a working hypothesis on the basis of research on interoception and the rubber hand illusion, and on the effect of meditation on awareness and attention. This working hypothesis can show us a way to begin studying non-observational bodily awareness, and finally build a complete theory of bodily awareness. (shrink)

In The Experience of Injustice, the French philosopher Emmanuel Renault opens an important new chapter in critical theory. He brings together political theory, critical social science, and a keen sense of the power of popular movements to offer a forceful vision of social justice. Questioning normative political philosophy’s conception of justice, Renault gives an account of injustice as the denial of recognition, placing the experience of social suffering at the heart of contemporary critical theory. Inspired by Axel Honneth, (...) Renault argues that a radicalized version of Honneth’s ethics of recognition can provide a systematic alternative to the liberal-democratic projects of such thinkers as Rawls and Habermas. Renault reformulates Honneth’s theory as a framework founded on experiences of injustice. He develops a complex, psychoanalytically rich account of suffering, disaffiliation, and identity loss to explain these experiences as denials of recognition, linking everyday injustice to a robust defense of the politicization of identity in social struggles. Engaging contemporary French and German critical theory alongside interdisciplinary tools from sociology, psychoanalysis, socialist political theory, social-movement theory, and philosophy, Renault articulates the importance of a theory of recognition for the resurgence of social critique. (shrink)

BackgroundConflict in Iraq has displaced millions of refugee youth. Warzone exposure and forced migration have unique acute and chronic impacts on youth, yet effects of exposure may not be universal across diverse refugee groups. Understanding how youth from various refugee groups are differentially affected by stress and trauma is critical to allocate resources and implement screening measures with the goal of providing early intervention.MethodTo identify the effects of warzone exposure and forced migration, a convenience sample of 48 Iraqi refugee youth (...) ages 6–17 was assessed within the first month of arrival to the United States. Youth provided self-reported severity of posttraumatic stress and anxiety symptoms; symptom severity was then compared with an existing sample of 135 Syrian refugee youth to explore whether refugee youth of different nationalities experience the same effects of warzone exposure and forced migration. These data are the baseline for a longitudinal developmental study of refugee health, which also includes parental data.ResultsSeverity of separation anxiety and negative alterations in cognition and mood were the greatest symptomatic concerns in Iraqi refugee youth. Thirty-eight percent of responding Iraqi youth showed possible indication of an anxiety disorder. Severity of posttraumatic stress symptoms was lower in Iraqi youth compared to Syrian youth. For both Iraqi and Syrian refugee youth, separation anxiety was the most significant concern, with more than 80% of both samples showing a possible indication of clinically significant separation anxiety.ConclusionThe present observational study indicated that Iraqi refugee youth experience a range of anxiety and posttraumatic stress symptoms following warzone exposure and forced migration; posttraumatic stress symptoms were less severe in Iraqi versus Syrian youth. Comparing refugee youth of different nationalities is of particular importance, as our results demonstrate that findings from one refugee population cannot easily be generalized to another. Clinical and research efforts should prioritize interventions to address separation anxiety in refugee youth, which was of concern in both samples. (shrink)

ABSTRACT While the first generation of the so-called Frankfurt School has promoted a strong interconnection between social critique and knowledge of the social world, contemporary critical theory seems to consider that epistemological issues don’t deserve anymore consideration. Is it really possible to elaborate a convincing theory of social critique without taking seriously the various links between social critique and knowledge? This article argues that the answer is no. In a first step, it recalls the ways in which the philosophical debate (...) about social critique is currently articulated and how it disconnects social critique and knowledge. One of the reasons for such a disconnection relates to a vision of politics as consisting mainly in a conflict between normative principles, notably between conceptions of social justice. This vision of politics is criticized in the second step of this paper. A second reason, examined in the third part of the paper, relates to the risk of epistemic violence. The shared but questionable assumption is that any sociological or philosophical attempt to produce knowledge would necessarily lead to epistemic violence rather than to epistemic empowerment. (shrink)

The gambler's fallacy and hot hand were studied in predictions about outcomes of coin tosses. A critical trial occurred when participants made predictions after a “run” of four heads or tails. Participants' attention was manipulated to focus on the person flipping the coin, the coin, or neither (control group) as a possible cause of the run. We also manipulated whether or not there was a change in who tossed the coin. In the control condition the standard reversal was observed (gambler's (...) fallacy); however, when participants focused on the person, and it was that same person who conducted the run and critical coin toss, more people chose in the direction of continuation (hot hand). Directing attention to the person tossing the run seemed to prompt participants to behave as if that individual was “hot” in terms of getting a specific outcome (e.g., heads), as if by sympathetic magic, thus eliminating the gambler's fallacy. (shrink)

Motor development – traditionally studied in WEIRD populations – falls victim to assumptions of universality similar to other domains described by Henrich et al. However, cross-cultural research illustrates the extraordinary diversity that is normal in motor skill acquisition. Indeed, motor development provides an important domain for evaluating cultural challenges to a general behavioral science.

The Venezuelan migration crisis has displaced over six million people and is the Americas’ largest forced migration. Nearby countries have received the majority of the displaced and initially showed an impressive welcome to Venezuelans, regardless of whether they may be considered migrants, asylum seekers, or refugees. However, host country responses have mainly been uncoordinated, siloed, and impromptu. This paper examines the solidarities and tensions within the individual country responses of Venezuela’s closest Latin American and Andean neighbors: Colombia, Ecuador, Peru, Chile, (...) and Brazil. The number of displaced people leaving Venezuela has steadily increased since 2015 yet limited long term-planning and inclusion of migrants in host communities has led to a growth in xenophobia. Additionally, many Latin American host nations have erected new barriers that make legal entry or residency forms more difficult for migrants to obtain. The COVID-19 pandemic has compounded these issues as host countries grapple with supporting and offering resources to their citizens in addition to migrants. However, some promising regional solutions could be applied in a more coordinated regional approach to help ensure that host countries and IOs supporting them can better extend enduring solidarity and inclusion to Venezuelans. These solutions include longer-term visa options, such as the new Colombian 10-year visa, that can help regularize and include Venezuelans over a prolonged period. A particularly recommended approach would be the regional application of an inventive Latin America humanitarian-orientated accord, the Cartagena Declaration, a forward-thinking concept with a potential that has never been realized. The Cartagena Declaration could offer more comprehensive protection and fairer access to rights beyond temporary measures. (shrink)

La question de la philosophie de l’histoire compte parmi celles qui conditionnent l’interprétation de la position philosophique du jeune Marx, du sens de son rapport à Hegel et au jeune hégélianisme. La conception matérialiste de l’histoire se présente comme une théorie de l’histoire irréductible à une philosophie de l’histoire, mais on peut cependant identifier différents éléments de continuité si l’on remonte aux usages spécifiques que le jeune Marx faisait d’arguments relevant spécifiquement de la philosophie de l’histoire. Prendre au sérieux le (...) fait que le jeune Marx a cherché à élaborer une théorie sociale et politique du point de vue d’une philosophie de l’histoire, comme on cherche à le montrer dans cet article, permet donc de rendre compte d’éléments de continuité (la théorisation du point de vue de l’histoire et le présentisme) entre la période de jeunesse et la période de maturité. Tenir compte de la spécificité et de la diversité des formes de réalisation du projet des philosophies de l’histoire peut également permettre de mieux comprendre en quel sens Marx et les jeunes hégéliens étaient hégéliens, et quel type de jeune hégélien fut Marx entre 1841 et 1844. (shrink)

This paper begins by defending the twofold relevance, political and theoretical, of the notion of social suffering. Social suffering is a notion politics cannot do without today, as it seems indispensable to describe all the aspects of contemporary injustice. As such, it has been taken up in a number of significant research programmes in different social sciences (sociology, anthropology, social psychology). The notion however poses significant conceptual problems as it challenges disciplinary boundaries traditionally set up to demarcate individual and social (...) phenomena. I argue that philosophy has a role to play in the attempt to integrate the diverging perspectives stemming from the social sciences. I attempt to show that, as it engages with the social sciences to account for the conceptual and normative issues thrown open by the question of social suffering, philosophy in fact retrieves the very idea of critical theory, as a conjugated critique of social reality and of its knowledge. I conclude by showing how the question of social suffering then becomes a useful criterion to distinguish between the different existing approaches in critical theory. (shrink)

ABSTRACT Dewey's critical conception of work deserves consideration because it combines two types of models of social critique that are usually considered separately in contemporary Dewey scholarship. In the syllabus Social Institutions and the Study of Morals, Dewey contends that the valuation of social settings should be grounded on criteria immanent to social experience, and he applies his model of immanent critique to work-related issues. In his philosophy of education, he highlights that institutional settings should be valued from the point (...) of view of their formative effects, and in Democracy and Education, the formative effects of work are put to the fore. The case of work illustrates the fact that specific institutional settings require that immanent critique be complemented by critique of the formative effects. The psychological and social centrality of work implies that the problems met in the social experience of work produce effects that concern not only the social experience of work but also life outside of work. Therefore, these effects cannot be accurately tackled by an immanent critique of work. (shrink)

Traditionally, philosophers of mind have been guided by a brainbound approach: the mind, whatever it turns out to be, will be related to or identical with the brain. The body, under this approach, plays a merely instrumental role — it is what keeps the brain alive and healthy. Over the past few decades there has been increasing resistance to the brainbound approach, and a strongly supported push for taking a non-brainbound approach: the body is not merely instrumental, but in many (...) ways constitutive of the mind — the mind, whatever it turns out to be, is bodily in many fundamental respects. Thus, in explaining the mind, we must consider not only brain states, but also wider bodily processes. What those wider bodily processes are, and how they constitute certain mental states, are the key questions that we now face as non-brainbound philosophers of mind. -/- One avenue of investigation that many have taken in view to answering these two questions has been to look at bodily awareness and its relation to our sense of self. How does our body, and our awareness of our body more specifically, constitute our sense of self and our subjective experience of the world. A clear way of investigating this last question is to turn to pathological cases of body awareness, e.g. body dysmorphic disorder and anorexia nervosa. Anorexia nervosa is an interesting case. The DSM-5 distinguishes anorexia nervosa from body dysmorphic disorder — the former is classified as an eating disorder, while the latter is classified as a mental disorder. As I will explore in this chapter, this very manner of distinguishing among such pathologies admits of a traditional brainbound approach to separating the mind/brain from the body. Here I shall consider how a non-brainbound approach might give us different, and perhaps even better insight into cases such as anorexia nervosa, and I shall, conversely, consider how such body awareness disorders might serve to further strengthen the view that the right approach to understanding the mind is the non-brainbound approach. (shrink)

La théorie critique de la société, telle qu'elle s'est développée dans le cadre de ce qu'on appelle parfois l'école de Francfort, se caractérise notamment par le fait qu'elle donne toute son importance aux dominations et aux conflits dans son analyse du monde contemporain. L'une de ses figures aujourd'hui centrales, Axel Honneth, est aussi l'auteur de la théorie de la reconnaissance sans doute la plus systématique et riche en perspectives théoriques et critiques. C'est de cette théorie qu'Emmanuel Renault part dans (...) cc livre, tout en lui apportant des inflexions justifiées d'une part par l'histoire de la théorie critique, d'autre part par l'analyse du temps présent. L'analyse de l'imbrication de la reconnaissance, de la domination et du conflit demande une approche spécifique : l'apport du pragmatisme américain et les débats sociologiques contemporains, en particulier Dewey et Bourdieu, complètent ici le modèle hégélien et les intuitions de Marx. Quelques exemples choisis parmi des objets souvent délaissés par les sciences sociales la conduite oppositionnelle d'un groupe de punks squatters, le langage protestataire de jeunes de banlieues populaires mettent à l'épreuve la capacité d'analyse de l'approche proposée par l'auteur, celle d'une philosophie sociale conçue comme une hybridation de la philosophie et des sciences sociales. Une contribution d'importance au coeur des débats les plus actuels."--Page 4 of cover. (shrink)

The hard problem of consciousness lies in explaining what constitutes the subjectivity of consciousness. I argue that significant headway can be made on the problem from an embodied mind view, and particularly if we turn to William James’ theory of emotions. The challenge is one of explaining how bodily subjectivity arises from biological processes. I argue that the solution to this problem lies in our sense of interoception, and James’ theory which suggests emotional feelings are the cascade of changing bodily (...) states. Through James’ account, I show how the biological body can give rise to a bodily subjectivity in experiential consciousness, and thus move towards a solution of the hard problem. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:666 Feminist Studies 44, no. 3. © 2018 by Feminist Studies, Inc. Lana Dee Povitz To See and Be Seen: In Conversation with JEB August 12, 2017; a hot, bright morning. Ariel and I disembark at the train station in Takoma, DC, and head toward the waiting car. In the driver’s seat is one of the most important photographers of lesbian lives in the United States, Joan E. (...) Biren, popularly known as JEB. Decades before social media made images of nearly anything accessible to nearly anyone with a web connection, JEB published Eye to Eye: Portraits of Lesbians in 1979—in her words, “The first lesbian [photography] book that was going to say LESBIAN on the cover and have real people with real faces and first names on the inside.”1 A videographer later in her career, JEB made her mark traveling around the country in the late 1970s and early 1980s with her Dyke Show.2 Formally titled Lesbian Images in Photograph : 1850–the present, this constantly evolving visual and audio performance featured between three hundred and four hundred slides of lesbians or lesbian-like women from 1850 to the present.3 At the crest 1. Joan E. Biren, phone interview with Ariel Goldberg, October 10, 2017. Transcript in author’s possession. 2. JEB toured with the Dyke Show in the United States and Canada from 1979 to 1985. See Sophie Hackett, “Queer Looking,” Aperture 218 (Spring 2015): 40–45. 3. Ibid. On “lesbian-like” women and finding lesbians throughout history before the consolidation of the identity category, see Judith M. Bennett, “‘Lesbian-Like’ and the Social History of Lesbianisms,” Journal of the History of Sexuality 9, nos. 1–2 (January–April 2000): 1–24; David M. Halperin, “The First Homosexuality?” in his How to Do the History of Homosexuality Lana Dee Povitz 667 of the women’s liberation movement, audiences crowded together wherever they could to see the show—in living rooms, garages, church basements, community centers, and feminist bookstores—sitting rapt on the ground or on folding chairs. For many in these all-women spaces, JEB’s slides were the first images of women like them they’d ever seen. It’s Ariel who has arranged today’s interview, doing research for the book they’re writing about the influence of the twentieth century’s LGBTQ photographers on contemporary mainstream image culture. Ariel Goldberg is a photographer and poet who crisscrosses New York City working as an adjunct on different college campuses. The more they tell me about JEB in the weeks leading up to this meeting, the more I sense something genealogical afoot. Each representing the white, Jewish, middle -class,antiracist-lesbian-grassroots activism of their respective eras, both JEB and Ariel are self-taught, collaborative, and accountable to their circles of activist/artist friends. They pursue projects with or without (usually without) institutional support and brim with interests that hover between marginal and hot. As for me, I’m a historian, tagging along for the ride. I know little about photography, its practitioners, or its technologies, but I’m dipping into a new research project about the impact of social-movement participation on activist lives. And, aware of JEB’s role as a documentarian of (Chicago: The University of Chicago Press, 2002): 48–80; Leila Rupp, Sapphistries : A Global History of Love Between Women (New York: New York University Press, 2011); Valerie Traub, Thinking Sex with the Early Moderns (Philadelphia : University of Pennsylvania Press, 2016). See also Cait McKinney, “‘Finding the Lines to My People’: Media History of Queer Bibliographic Encounter,” GLQ: Journal of Gay and Lesbian Studies 24, no. 1 (January 2018): 55–83. For a discussion of queer desire for belonging based in literature, see Christopher Nealon, Foundlings: Lesbian and Gay Historical Emotion Before Stonewall (Durham: Duke University Press, 2001).  Ariel Goldberg, by Lana Dee Povitz. 668 Lana Dee Povitz social justice movements, including women’s and gay liberation, as well as her theoretical contributions to the early lesbian-separatist collective known as the Furies Collective, I am curious what this veteran activist life looks like now. Ariel and I speculated about JEB on the ride down from New York. We know she... (shrink)

We address two questions regarding the relationship between political ideology and responses to threatening or aversive stimuli. The first concerns the reason for the connection between disgust and specific political and moral attitudes; the second concerns the observation that some responses to threat (i.e., neuroticism/anxiety) are associated with a moreleft-wingpolitical orientation.

Cet article s’interroge sur le sens des termes « français » et « allemand » quand on distingue des caractéristiques françaises et allemandes à propos de la théorie de la reconnaissance. Deux manières de distinguer ces caractéristiques sont analysées : la première considère que la promotion philosophique du concept de reconnaissance est une opération allemande à laquelle rien ne correspond de ce côté-ci du Rhin, la seconde affirme que le propre des approches philosophiques françaises de la reconnaissance est de souligner (...) la face négative de la reconnaissance, alors que les Allemands rattacheraient la reconnaissance à l’autonomie et à la réconciliation. (shrink)

This article shows that Rabbi Pinchas Elijah Hurwitz, a major eighteenth-century kabbalist, Orthodox rabbi and Enlightenment thinker, who merged Lurianic Kabbalah with Kantian philosophy, attempted to describe God and the world in terms of formal grammars and abstract information processes. He resolves a number of Kant's dualistic views by introducing prophecy as a tool that allows a mystic's mind to perform transfinite hypercomputation and to obtain a priori knowledge about things usually known only a posteriori. According to Hurwitz, the reality (...) consists of Divine names, which generate an infinite network of recursive string rewriting systems, some of which are identical to what is known today as Lindenmayer systems. Hurwitz is also one of the first thinkers, who raised questions about non-human and artificial intelligence. (shrink)

The meanings and functions of the notion of social philosophy in John Dewey’s writings have not really been subjected to serious philological investigation. Until recently, Dewey scholarship has simply equated social philosophy either to political philosophy in general, or to philosophy of education,1 and in recent years we have tended to read this social philosophy from a retrospective point of view, with reference to contemporary debates about social philosophy as an alternative to contemporary political philosophy.2 One reason for this lack (...) of philological attention has been that the only way to study Dewey’s project of social philosophy was to refer to the English translation of the Chinese translation... (shrink)

Education has a responsibility to respond to the threat of deteriorating democracies. The post-truth era is marked by an erosion of trust in public institutions and extreme polarisation. This paper begins with an examination of the ways by which current literacy and media literacy education is not simply outmoded, but also limited by a grounding in neoliberal conceptions of rationality and individualism. Offering a counterpoint to the status quo, and foregrounding the significance of affect, I work with Levinas’s conception of (...) ethics to illustrate the tensions between affective reactionism and non-intentional affectivity, enjoyment and its disruption as a premise for intersubjectivity, and contrasting manifestations of anger. I conclude the paper with a proposal for literacy education that comprises intentional focus on relationality, responsibility, and affect. (shrink)

La philosophie de la nature de l'Encyclopedie des sciences philosophiques fut, jusqu'a une date recente, presque ignoree par les etudes hegeliennes. Hegel s'y serait rendu coupable d'une pretention a concurrencer les sciences positives sur leur propre terrain et a rivaliser avec elles, en revelant a la fois son incomprehension de la scientificite la mieux etablie et la faible rationalite de son propre projet. Une lecture attentive permet de rectifier ces prejuges, en montrant non seulement que Hegel s'y trouve attentif et (...) respectueux du savoir positif de son temps, mais encore qu'il tente d'y definir les modalites d'une collaboration methodologiquement reglee entre philosophie et sciences. En quoi consiste le projet d'une science speculative? En quoi consiste chez Hegel la deduction speculative de la verite? En quoi consiste la comprehension hegelienne du statut et des formes du discours des sciences de la nature? Quelle attitude la speculation doit-elle adopter face aux controverses scientifiques? C'est a ces questions que s'efforce de repondre cet ouvrage. (shrink)

El artículo expone las limitaciones que el liberalismo de Nozick presenta para sancionar ciertas conductas omisivas. Los postulados de su obra «Anarquía, Estado y utopía» fundamentan una concepción negativa de la libertad y, en consecuencia, asientan los pilares de un «Estado mínimo» que protege a sus ciudadanos, esencialmente, contra las agresiones de terceros. De esta forma, el texto expone que dichos postulados permiten la imposición de prohibiciones, pero no tanto de obligaciones (normas de mandato o «normas de hacer»). Se vislumbra (...) de este modo que el liberalismo nozickiano adolece de obstáculos teóricos para sancionar algunas conductas omisivas que ocasionan o permiten peligros y resultados especialmente graves. (shrink)

El artículo analiza críticamente la premisa del desinterés mutuo de las partes, una de las condiciones de la posición original que Rawls expone en su Teoría de la Justicia. Para ello, debido a su similitud con las condiciones de la posición original, se utiliza el delito de omisión pura. En línea con la crítica comunitarista a la concepción del yo rawlsiana, se argumenta que la premisa del desinterés mutuo no es la concepción de persona más apropiada para alcanzar la imparcialidad (...) de los principios de justicia elegidos por las partes. (shrink)

A reintroduction to Dewey -- A field remembers and forgets -- Dewey's turn to communication -- Dewey's turn to culture -- A philosophy with communication -- From machinery to eloquent media.

Cet article se propose de mettre en perspective les débats actuels en distinguant tout d’abord deux types de critiques de la sociologie critique : celles qui opposent sociologies critiques et non critiques, et celles qui relèvent de controverses internes à la sociologie critique. Dans l’une et l’autre de ces types de controverses, l’idée de sociologie est entendue en un sens réducteur. Il semble utile de souligner la diversité des définitions, des justifications et des modèles critiques propres aux différentes formes possibles (...) de la sociologie critique. La première section de l’article porte sur la question de la définition, la deuxième sur celle des justifications, et la troisième sur celle des effets critiques. (shrink)

From a Levinasian perspective, the interaction between two people is an ethical encounter, a face-to-face interaction that calls the subject into question and renders them vulnerable to the ritual of rupture. But what if your embodiment renders you, in the moment of encounter, less than human? How can we bring the imperative of pre-ontological responsibility to bear on the present moment, fractured as we are in our understandings of embodiment and the hauntings of history? In this paper, I hope to (...) respond to the previous question by articulating the problems and possibilities of Levinas’s thought in conversation with urgent considerations of racially-bodied Others. To begin, I briefly explore critiques of Levinas’s Eurocentrism. Then, drawing on the concept of incarnate historiography, I examine the difficulties of skin as “seen.” Next, I elaborate the prospect of how diachronous time affords a second register that takes seriously the historical experience of pain and oppression as responsibility. Finally, I argue that the recognition of responsibility is essential to education, proposing pedagogy that preserves alterity and makes space for the new. (shrink)

This paper explores the concept of time in education. It argues that the neoliberal capitalist construct of time as a resource to be deployed in service of labour—ever-accelerating—has permeated education, with implications for curriculum, teaching, and learning. To slow the effects of neoliberal capitalism in schools requires a reconsideration of time that permits both different understandings of how time is encountered and different values orienting how one spends one’s time. Using Hägglund’s argument for finitude and Levinas’ idea of time as (...) a gift, the paper articulates the philosophical rationale and pedagogical implications for making the most of one’s educational time. (shrink)

Despite the wealth of recent work implicating disgust as an emotion central to human morality, the nature of the causal relationship between disgust and moral judgment remains unclear. We distinguish between three related claims regarding this relationship, and argue that the most interesting claim (that disgust is a moralizing emotion) is the one with the least empirical support.