The Pāli word mettā is a multi-significant term meaning loving kindness, friendliness, goodwill, benevolence, fellowship, amity, concord, inoffensiveness and non-violence. The Pāli commentators define mettā as the strong wish for the welfare and happiness of others (parahita-parasukha-karana). Essentially mettā is an altruistic attitude of love and friendliness as distinguished from mere amiability based on self-interest. Through mettā one refuses to be offensive and renounces bitterness, resentment and animosity of every kind, developing instead a mind of friendliness, accommodativeness and benevolence which (...) seeks the well-being and happiness of others. True mettā is devoid of self-interest. It evokes within a warm-hearted feeling of fellowship, sympathy and love, which grows boundless with practice and overcomes all social, religious, racial, political and economic barriers. Mettā is indeed a universal, unselfish and all-embracing love. Mettā makes one a pure font of well-being and safety for others. Just as a mother gives her own life to protect her child, so mettā only gives and never wants anything in return. To promote one's own interest is a primordial motivation of human nature. When this urge is transformed into the desire to promote the interest and happiness of others, not only is the basic urge of self-happiness of others, not only is the basic urge of self-seeking overcome, but the mind becomes universal by identifying its own interest with the interest of all. By making this change one also promotes one's own well-being in the best possible manner. Mettā is the protective and immensely patient attitude of a mother who forbears all difficulties for the sake of her child and ever protects it despite its misbehaviour. Metta is also the attitude of a friend who wants to give one the best to further one's well-being. If these qualities of mettā are sufficiently cultivated through mettā-bhāvanā-the meditation on universal love-the result is the acquisition of a tremendous inner power which preserves, protects and heals both oneself and others.Apart from its higher implications, today mettā is a pragmatic necessity. In a world menaced by all kinds of destructiveness, mettā in deed, word and thought is the only constructive means to bring concord, peace and mutual understanding. Indeed, mettā is the supreme means, for it forms the fundamental tenet of all the higher religions as well as the basis for all benevolent activities intended to promote human well-being.The present booklet aims at exploring various facets of mettā both in theory and in practice. The examination of the doctrinal and ethical side of mettā will proceed through a study of the popular Karanīya Mettā Sutta, the Buddha's "Hymn of Universal Love". In connection with this theme we will also look at several other short texts dealing with mettā. The explanation of mettā-bhāvanā, the meditation on universal love, will give the practical directions for developing this type of contemplation as set forth in the main meditation texts of the Theravāda Buddhist tradition, the Visuddhimagga, the Vimuttimagga and the Patisambhidamagga. (shrink)

We examine whether and when socially oriented shareholder activists use firms’ corporate social performance (CSP) to identify them as attractive targets for their activism. We build on the research in social movements theory and stakeholder theory to theorize how firms’ engagement with primary and secondary stakeholders reflected in their technical and institutional CSP respectively allows socially oriented shareholder activists to identify targets. We develop a theoretical model by identifying corporate targets’ degree of (1) receptivity to and (2) need to comply (...) with activist demands as two key dimensions of their corporate opportunity structure that explains the variance in firms’ attractiveness as targets for activist demands. We show that a firm’s technical and institutional CSP independently affect the likelihood of activists targeting the firm. We also show that our model has greater explanatory power at firms with high resource slack and from activists not identifying as socially responsible investment funds. Analysis of CSP and shareholder proposals data of 992 U.S. public firms over an 8-year window of observation largely supports our theory. (shrink)

ABSTRACT Why did the popping of the housing bubble bring the financial system—rather than just the housing sector of the economy—to its knees? The answer lies in two methods by which banks had evaded regulatory capital requirements. First, they had temporarily placed assets—such as securitized mortgages—in off‐balance‐sheet entities, so that they did not have to hold significant capital buffers against them. Second, the capital regulations also allowed banks to reduce the amount of capital they held against assets that remained on (...) their balance sheets—if those assets took the form of AAA‐rated tranches of securitized mortgages. Thus, by repackaging mortgages into mortgage‐backed securities, whether held on or off their balance sheets, banks reduced the amount of capital required against their loans, increasing their ability to make loans many‐fold. The principal effect of this regulatory arbitrage, however, was to concentrate the risk of mortgage defaults in the banks and render them insolvent when the housing bubble popped. (shrink)

Many modern scholars working on the early Upaniṣads translate ādeśa as substitute, substitution, or the method or rule of substitution. The choice of this translation, which often affects the larger analysis of the text, started only in 1960s, with the late Paul Thieme who understood ‘substitute/substitution’ as the meaning of ādeśa in the Pāṇinian tradition and introduced that meaning to Upaniṣadic analysis. After carefully analysing all relevant passages in their contexts—not just the individual sentences in which the term occurs, this (...) paper rejects Thieme’s idea. It shows that the term never violates its etymological meaning of indication, and argues that ādeśa by itself does not mean substitute or replacement even in the Pāṇinian tradition. This paper further shows that ādeśa, usually used in the plural, was once the formal term referring to the class/genre of Vedic teachings now known as Upaniṣads. As it analyses different passages from the early Upaniṣads, this paper touches on the origin and composition of some of the Upaniṣads, for example arguing that the original Upaniṣadic teaching of the archaic Brāhmaṇa of the Vājasaneyas begins eleven sections before the formal beginning of the Bṛhad Āraṇyaka Upaniṣad. (shrink)

: Hisbah is the most important institution in a society and nation.Enforcement parties are those who are directly involved in executing this. Incarrying out their duties, they bear heavy responsibility because it involvesthe rights of Allah and the rights of human. Hisbah implies theimplementation of al-amr bi-l-maʿrūf when it is clear thatit is abandoned, and wa-n-nahy ʿani-l-munkar when itis clear that it is done. This study is based on the concept of Hisbah in SharīʿahLaw which is of a general and (...) widespread aspect of enjoining good andpreventing evil. Literature reviews and library searches have been conductedintensively to clarify the principles of hisbah. Additionally, descriptiveand content analysis of textual content was done on the provisions of lawsand regulations as well as guidelines on the prevention of sharīʿah crimeparameters in Malaysia. In general, our country has implemented the conceptof hisbah in its own form without the branding of an institution specifically as“the institution of hisbah”. The roles and functions of hisbah are given to theSharīʿah Enforcement Division, Islamic Religious Department in the states. (shrink)

This paper critically reads and analyzes the first discourse of Āruṇi and Śvetaketu in the first half of the sixth chapter of the Chāndogya Upaniṣad. It argues that, except for a few interpolated lines in VI.2 and VI.3, the entire discourse constitutes one integrated whole with a specific indicatory knowledge at its core that indicates deeper truth underlying all realities, and its characterization and twofold elaboration with reference to macro- and microcosmos. In light of two cosmogonic accounts from the JaiminīyaBrāhmaṇa (...) and some other Vedic passages, this paper argues that Āruṇi’s cosmogony originally posited asat as the primordial entity, which has not yet acquired any phenomenal form. Incidentally it also demonstrates that in this discourse the term ādeśa cannot denote a ‘method of substitution’ as proposed by Thieme and taken over since then by several scholars. (shrink)

Eyewitnesses are often susceptible to recollection failures and memory distortions. These failures and distortions are influenced by several factors. The present review will discuss two such important factors, attention failures and stress. We argue that acute stress, often experienced by eyewitnesses and victims of crimes, directly influences attentional processes, which likely has downstream consequences for memory. Attentional failures may result in individuals missing something unusual or important in a complex visual field. Amongst eyewitnesses, this can lead to individuals missing details, (...) even unusual or important central details, regarding the crime. Surprisingly, few studies have investigated attentional failures in eyewitness scenarios, and none have investigated the relationship between stress, attention, and witness memory. This review will discuss the impact of attentional failures, mainly those resulting from inattentional blindness, in applied contexts in order to bridge to eyewitness scenarios. In addition, we will integrate the applied literature on attentional failures with literature that examines the influences of arousal and stress on attention. We will conclude by presenting how future research may tease apart the independent contributions of arousal and stress on attentional failures and successes and how this research may inform understanding of eyewitness reliability. (shrink)

The earthquakes which struck Nepal’s capital in 2015 were humanitarian disasters. Not only did they inflict tragic loss of life and livelihoods, they also destroyed parts of the Kathmandu Valley’s unique UNESCO World Heritage site. These monuments were not just ornate structures but living monuments playing central roles in the daily lives of thousands, representing portals where the heavens touch earth and people commune with guiding deities. Their rehabilitation was also of economic importance as they represent a major source of (...) tourist income and employment. Unfortunately, the social and political desire for rapid reconstruction resulted in the swift removal of many traditionally constructed foundations and their replacement with modern materials without assessments of whether they contributed towards the collapse of individual monuments. These actions, combined with the wholesale removal, mixing and dumping of modern and historic debris, contributed to a second, equally destructive, cultural catastrophe – irreversible damage to Kathmandu’s Medieval fabric, in a process which frequently excluded local communities and custodians. This case study draws from our collective reflections and lessons learned from our attempts to enable equitable and ethical research partnerships between UK and Nepali colleagues as well as local communities in the debris of the Kasthamandap, Kathmandu’s eponymous monument. After briefly describing the potential of mobilising archaeologists in post-disaster contexts and outlining the challenges of undertaking research in such a setting, our case study utilises the TRUST Code to assess the character and success of our multidisciplinary collaboration in a time of crises. (shrink)

This article presents newly discovered data that provides new insights into eighth- century Nepalese history. The data is based on a stone inscription dated to Licchavi Saṃvat 173 (748 ce), here edited and translated for the first time. The inscription not only attests to the continuity of Licchavi dynastic rule through to the middle of the eighth century CE, but additionally reveals a matrimonial and military alliance between the Licchavis and a dynasty called Rāṣṭrakūṭa, possibly the Rāṣṭrakūṭa family attested in (...) the Indragaḍh inscription dated Vikrama Saṃvat 767 (710–11 CE). In contextualizing the historical data that can be extracted from the surviving portions of the inscription, we examine and reassess some of the strategies used by the Licchavi Kingdom to negotiate its position in the tumultuous political landscape of greater North India during the seventh and early eighth centuries. In the introduction and annotations, the article also provides observations on the inscription text’s literary style and script, as well as on certain aspects of Licchavi- period religious culture as reflected in it. (shrink)

The goal of this article is to trace the transformations in Nietzsche's early thinking that led to the ideas published in Human, All Too Human, the first book of his mature philosophy. In contrast to his early works, in which he sides with art and philosophy in criticizing the scientific culture of his time, Nietzsche, in Human, All Too Human, hails the methodology of science as a way to overcome the metaphysical delusions of philosophy, art, and religion. However, in disagreement (...) with popular scholarly view, I show that Human, All Too Human does not represent a complete break with his earlier writings, but rather a shift in emphasis. I argue that the overall project connecting Nietzsche's early thought to Human, All Too Human is, first, the attempt to come to terms with the upheavals introduced into the cultural terrain by the Socratic turn, and second, to affirm a higher culture. (shrink)

This research aimed at investigating the assessment procedures for evaluating the prospective teachers' abilities, developed through the new B.Ed. /ADE curriculum in teacher education institutions of Baluchistan, this research study will also highlights the emerging problems in the use of new modern assessment procedures. The research was conducted in seven Teacher Training institutions of Baluchistan. The data was collected through the survey questionnaire, based on a pilot project, from the seven Heads of the institutions and the nine Teacher Educators/school, involved (...) in teaching different courses of B.Ed. /ADE at different semesters. Focus group discussion with head and nine teacher educators/institution was also conducted. The quantitative and qualitative data from two instruments helped in-depth understanding of the assessment procedure and the emerging problems. The results showed that teacher educators are trying to implement the new competency-based curriculum and are engaged in using interactive and innovative teaching pedagogies suggested in the new curriculum of B.Ed. / ADE program. But they feel difficulty to assess the content knowledge and skills developed among the prospective teachers through this new curriculum. Teacher educators feel difficulty in the use of modern assessment procedures. They are still focusing the paper-pencil test. Teachers lack competencies to assess students’ actual strengths and learning needs, they don’t, know how to measure cognitive, affective and psychomotor objectives. Teacher educators also face problems to make judgments on students’ learning through formative assessment. (shrink)

Jihad and Just War in the War on Terror explores the cases for war put forward by George W. Bush and Osama bin Laden. It systematically lays out how violence has been justified on both 'sides', and how these justifications have been criticised within the West and the Muslim world.

The East has been for centuries the holy, the sacred, the source of life. Not only does the sun rise in the East, so does a Gautam Buddha. This book offers a compilation of Osho's discourses on some of the enlightened Masters who were born in the East: Atisha, Baul mystics, Boddhidharma, the Buddha, Chuang Tze, Kabir, and others. The East has been for centuries, or perhaps forever, the holy, the sacred, the source of life. Not only does the sun (...) rise in the East, so does a Gautam Buddha. The East has produced thousands of mystics. Just as the West has produced great. (shrink)

This paper tries to trace the roots of the Śaiva Mantramārga concept of innate impurity. Since innate impurity is regarded as one of the three bonds fettering bound individual souls, this paper begins with the Pāśupata and early Śaiva views on these bonds. It examines the Buddhist logician Dharmakīrti’s criticism of the Śaiva idea that initiation removes sin, and discusses the Pāśupata concept of sin-cleansing and two different concepts of innate impurity found in two early Śaiva scriptures: the Sarvajñānottaratantra and (...) Svāyambhuvasūtrasaṃgraha. In search of the roots of these Śaiva conceptions of innate impurity, this paper then goes over some Vedic passages which speak of the removal of sin during the initiatory rite and identify it as the internal impurity. Putting all these points together, this paper concludes arguing that the Śaivas initially saw sin or the unseen force of merits and demerits as innate impurity, but later, under the pressure of criticism, they introduced the idea of innate impurity as a separate abstract substance affecting all souls with its multiple powers. (shrink)

Paul Raimond Daniels’s Nietzsche and The Birth of Tragedy is an engaging, instructive, and clearly written study of Nietzsche’s first book. It is a particularly fine achievement given the difficulties, in terms of both style and content, that Nietzsche’s text presents to the reader. Daniels’s aim is to present BT as an ideal introduction to Nietzsche’s philosophy, and, in light of its problematizing of the relation between art and truth, to argue that BT is crucial for evaluating the aims, successes, (...) and shortcomings of Nietzsche’s later philosophy. Furthermore, Daniels presents an “affirmative” interpretation, arguing that BT champions a life-affirming worldview that finds its highest expression in... (shrink)

“Civilization” is back at the forefront of global policy debates. The leaders of rising powers such as China, India, Turkey, and Russia have stressed their civilizational identity in framing their domestic and foreign policy platforms. An emphasis on civilizational identity is also evident in U.S. president Donald Trump's domestic and foreign policy. Some analysts argue that the twenty-first century might belong to the civilization state, just as the past few centuries were dominated by the nation-state. But is the rise of (...) civilization state inevitable? Will it further undermine the liberal international order and fuel a clash of civilizations, as predicted by the late Samuel Huntington? Or might ideas from East Asian and other non-Western civilizations contribute to greater pluralism in our thinking about world order and the study of international relations? (shrink)

The collapse of the wavefunction is arguably the least understood process in quantum mechanics. A plethora of ideas—macro-micro divide, many worlds and even consciousness—have been put forth to resolve the issue. Contrary to the standard Copenhagen interpretation, objective collapse models modify the Schrödinger equation with nonlinear and stochastic terms in order to explain the collapse of the wavefunction. In this paper we propose a collapse model in which a particle’s wavefunction has a possibility of collapsing when it interacts with macroscopic (...) objects, without the intervention of a conscious observer. We propose four possible conditions of collapse of the wavefunction and make testable predictions which differ from standard quantum mechanics. (shrink)

Two recent works will be considered that discuss Heidegger and Nietzsche in the context of the problem of overcoming metaphysics and the onto-theological tradition. A common criticism will be that these works in their attempt to retrieve a conception of religion, politics or faith beyond onto-theology and metaphysics tend to justify or idealize particular historically and culturally conditioned perspectives, which are not immune from further philosophical critique. Simon Oliai’s approach to countering the burgeoning fundamentalisms in our global age is ultimately (...) not very convincing, representing as it does, a Western, liberal, Eurocentric worldview. The author’s use of Nietzsche or Heidegger for this purpose is also not very compelling. The remainder of this review essay appraises the volume edited by Cimino and van der Heiden, which attempts to rethink faith beyond onto-theology in several interesting ways. Although meant to be a comparative study, several contributions subscribe to a general Heideggerian (or Heidegger-inspired phenomenological-hermeneutical) theoretical framework, which itself is not rigorously scrutinized. A problematic implication is that Nietzsche’s own critical and constructive views of philosophy, his critique of religion and history, and his positive appraisal of faith and divinity are not seriously considered on their own terms: they are either mostly ignored, or they are selectively interpreted through a Heideggerian lens, with the result that this volume puts forward a mostly unfavorable view of Nietzsche. Some of the conceptual moves credited to Heidegger in the volume have their equivalents in Nietzsche’s philosophy, which a comparative and evaluative study such as this one must seriously take into account by resisting the uncritical acceptance of Heidegger’s own view of Nietzsche. (shrink)

In standard theories of knowledge, issues like jokes, humour and laughter are not dealt with for the simple reason that these categories do not inhabit the world of true knowledge, and are hence not worthy of serious attention or study because these issues do not by their nature contribute to further generation of true knowledge. Taking a cue from Sigmund Freud, this article seeks to work on the possibilities of jokes, humour and even laughter, and their relation to the language (...) of the statement of truth. It may be seen that in spite of the superior claims of the so-called language of the statement of truth, and its not so veiled indignation at humour and jokes, one category is in dialogue with another in contexts and perhaps with itself. (shrink)

This paper argues that for Nietzsche it is only when the strong type decays on its own terms that it is possible for a weak type to come into dominance by inverting the values of the strong. It sets right a latent inconsistency in Deleuze’s work, Nietzsche and Philosophy , which traces back the origin of decadence to the subterranean struggle between reactive forces. I show that Deleuze’s reading runs contrary to his own contention that for Nietzsche the negative is (...) a result of activity. I argue that the decadence of the strong is a consequence of its very creative activity and abundant health. Relying on Nietzsche’s later works, I isolate and analyze four typical traits of the strong type which not only determine this type as what it is but also make it vulnerable to decadence. (shrink)

This paper presents rational and unanimously agreeable norms in (a) governance, (b) economic policy, (c) constitution and (d) religious and scientific beliefs for civilized coexistence. The basis of unanimous agreeability is that individuals do not prefer to have their wealth (including life) robbed, even surreptitiously. This preference is unanimous because even robbers do not want to be robbed. I argue that unanimously agreeable norms are necessary for civilized co-existence of humans and are consistent with the ancient philosophy (Hindutva), which originated (...) in India more than 3000 years BC and is reflected in Gita, https://en.wikipedia.org/wiki/bhagavad_gita. Gita is considered by Courts of India as a philosophical document. The basic ethos of Gita is explicit and transparent: the state (King Dhristarastra) must not allow anyone (including privileged princes like Duryodhan) to take away others' (Pandavas') property even surreptitiously (through Sakuni's rigged game of Pashakhel). The modern constitution ordains freedom through rights to property, liberty and pursuit for happiness of individuals. But it has tacitly allowed establishment of a system (rules) of governance to facilitate surreptitious robbery. Individuals accumulate property like home and retirement savings with a hope to attain freedom, eventually, which they cannot achieve if they are robbed, even surreptitiously. The ancient philosophy of Gita prohibits robbery of any kind and, thus, guarantees hope for individual freedom. The modern philosophy—underlying the established system (rules) tacitly allowing surreptitious robbery—cannot, however, achieve individual freedom. Widespread or inclusive economic prosperity can be attained only if the constitution and rules of law are unanimously agreeable which will be consistent with ancient ethos but not modern philosophy. (shrink)

El presente libro es un trabajo de investigación conjunto del Departamento de Filosofía de la Universidad de Navarra y el Instituto K. J. Somaiya Bharatiya Sanskriti Peetham. Se trata de un estudio centrado en cinco filósofos que abarcan el período que va del siglo VIII hasta el siglo XVI; los filósofos estudiados pertenecen a la Escuela Vedanta cuyo objetivo principal es analizar la naturaleza del Ser Absoluto y sus relaciones con el universo increado de seres materiales y espirituales. La obra (...) pretende mostrar una parte de esa búsqueda de la verdad, a nivel teórico y práctico, que ha caracterizado la filosofía en el subcontinente indio. (shrink)

BackgroundImportance of awareness of medical ethics and its integration into medical curriculum has been frequently highlighted. Study 1 aimed to assess the knowledge, attitude, and reported practices of medical ethics among clinicians at Patan Academy of Health Sciences, a tertiary care teaching hospital in Nepal. Study 2 was conducted to assess whether there was a difference in knowledge, attitude, and reported practices of medical ethics among doctors who received formal medical ethics education during undergraduate studies and those who did not.MethodsTwo (...) cross-sectional surveys using self-administered questionnaires were conducted. Study 1 included 72 participants; interns, medical officers, and consultants working at Patan Academy of Health Sciences. Study 2 was a comparative study conducted among 54 medical officers who had received formal medical ethics education (Group 1) and 60 medical officers who did not (Group 2).ResultsParticipants who had completed post-graduate education had higher knowledge (p = 0.050), practice (p < 0.001), and overall combined scores (p = 0.011). Participants with ethics education had higher knowledge (p < 0.001), attitude (p = 0.001), practice (p < 0.001), and overall score (p < 0.001). Most participants preferred consulting colleagues if an ethical dilemma arose. Fewer participants had heard of the Declaration of Helsinki. Most participants thought doctors to be most capable of judging what is best for the patient (Study 1: 70.42%, Study 2 Group 1: 42.59%, Group 2: 80%). Case scenarios in which participants demonstrated poor practice were ethical issues concerning truth-telling, end-of-life decisions, treating HIV/aids patients, treating a minor, and reporting colleague’s errors.ConclusionsThis study found that participants who have received medical ethics education have higher knowledge, attitude, and practice scores. The results further justify the need for medical ethics education to be a part of the core medical curriculum. A blame-free environment where seniors can be approached for advice should be created. Research ethics should also be given attention. During medical ethics training, ethical issues where doctors perform poorly should be given more priority and should be discussed in a country-specific context. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper asks how perception becomes racializing and seeks the means for its critical interruption. My aim is not only to understand the recalcitrant and limitative temporal structure of racializing habits of seeing, but also to uncover the possibilities within perception for a critical awareness and destabilization of this structure. Reading Henri Bergson and Maurice Merleau-Ponty in dialogue with Frantz Fanon, Iris Marion Young and race-critical feminism, I locate in hesitation the phenomenological moment where habits of seeing can be internally (...) fractured. Hesitation, I claim, makes visible the exclusionary logic of racializing and objectifying perception, countering its affective closure and opening it to critical transformation. (shrink)

El artículo aborda el proceso de conceptualización de la rememoración benjaminiana [Eingedenken], entendida por el pensador alemán como ejercicio crítico sobre una idea de historia que, desde Hegel, se asimiló al progreso como principio rector de las sociedades modernas. Partiendo, pues, de unos presupuestos epistemológicos distintos, Walter Benjamin procura en el recuerdo un nuevo tiempo histórico por venir, que se activa dialécticamente desde cierto mesianismo como resto escatológico en el ámbito de una moderna de la secularización.

This article goes behind stereotypes of Muslim veiling to ask after the representational structure underlying these images. I examine the public debate leading to the 2004 French law banning conspicuous religious signs in schools and French colonial attitudes to veiling in Algeria, in conjunction with discourses on the veil that have arisen in other western contexts. My argument is that western perceptions and representations of veiled Muslim women are not simply about Muslim women themselves. Rather than representing Muslim women, these (...) images fulfill a different function: they provide the negative mirror in which western constructions of identity and gender can be positively reflected. It is by means of the projection of gender oppression onto Islam, and its naturalization to the bodies of veiled women, that such mirroring takes place. This constitutes, I argue, a form of racialization. Drawing on the work of Fanon, Merleau-Ponty and Alcoff, I offer a phenomenological analysis of this racializing vision. What is at stake is a form of cultural racism that functions in the guise of anti-sexist and feminist liberatory discourse, at once posing a dilemma to feminists and concealing its racializing logic. (shrink)

ABSTRACT The aim of this article is to offer a reparative framework for current feminist approaches, most of which seek to inhabit rather than assimilate previous forms of inclusivity or intersectionality, by vindicating the pioneering role of past feminisms. For this purpose, I will stick to a double-edged methodological tool that has been an object of dispute in feminist and literary studies for the last decades, namely, critique and postcritique, two concepts that could be said to bear witness to old (...) and new ways of doing feminism. My aim is not to dismiss recent feminist work but to render visible forgotten critiques that have been an essential heritage of feminism. To acknowledge such debts is part of the reparative reading I present here, for I hold that the desire for deep knowledge is accretive and demands a closer and more respectful attention to past practices and theoretical positions. (shrink)