Suchergebnisse

The "return to materiality" is a burgeoning phenomenon in philosophy, the social sciences and the humanities. New materialists make a case against cultural constructionism and for a nondualist account of the world as comprised of fluid, ever-changing entities. This would allegedly offer grounds for an embodied, post-humanist emancipatory politics. The article problematizes such claim. By relying on techno-scientific accounts of materiality, new materialism embroils with the analytics of truth, neglecting how nondualist ontologies underpin today intensifying forms of domination over humans and nonhumans. A "critical" humanism is needed, which refrains from ambivalent post-humanist narratives without reverting to dualist thinking. To this purpose Heidegger offers valuable insights. ; El "regreso a la materialidad" es un fenómeno floreciente en la filosofía, las ciencias sociales y las humanidades. Los nuevos materialistas desarrollan argumentos en contra del construccionismo cultural y a favor de un relato no dualista del mundo, compuesto de entidades fluidas y en constante cambio. Esto presuntamente ofrecería fundamentos para una política emancipatoria de carácter post-humanista. El artículo problematiza tal afirmación. Al confiar en los relatos tecnocientíficos de la materialidad, el nuevo materialismo se ha embrollado con la analítica de la verdad, descuidando cómo las ontologías no dualistas sustentan hoy formas intensificadoras de dominación sobre los humanos y los no humanos. Se necesita un humanismo "crítico", que se abstenga de las narrativas ambivalentes post-humanistas sin volver al pensamiento dualista. Con este propósito, Heidegger ofrece ideas valiosas.

The "return to materiality" is a burgeoning phenomenon in philosophy, the social sciences and the humanities. New materialists make a case against cultural constructionism and for a nondualist account of the world as comprised of fluid, ever-changing entities. This would allegedly offer grounds for an embodied, post-humanist emancipatory politics. The article problematizes such claim. By relying on techno-scientific accounts of materiality, new materialism embroils with the analytics of truth, neglecting how nondualist ontologies underpin today intensifying forms of domination over humans and nonhumans. A "critical" humanism is needed, which refrains from ambivalent post-humanist narratives without reverting to dualist thinking. To this purpose Heidegger offers valuable insights. ; El "regreso a la materialidad" es un fenómeno floreciente en la filosofía, las ciencias sociales y las humanidades. Los nuevos materialistas desarrollan argumentos en contra del construccionismo cultural y a favor de un relato no dualista del mundo, compuesto de entidades fluidas y en constante cambio. Esto presuntamente ofrecería fundamentos para una política emancipatoria de carácter post-humanista. El artículo problematiza tal afirmación. Al confiar en los relatos tecnocientíficos de la materialidad, el nuevo materialismo se ha embrollado con la analítica de la verdad, descuidando cómo las ontologías no dualistas sustentan hoy formas intensificadoras de dominación sobre los humanos y los no humanos. Se necesita un humanismo "crítico", que se abstenga de las narrativas ambivalentes post-humanistas sin volver al pensamiento dualista. Con este propósito, Heidegger ofrece ideas valiosas.

The "return to materiality" is a burgeoning phenomenon in philosophy, the social sciences and the humanities. New materialists make a case against cultural constructionism and for a nondualist account of the world as comprised of fluid, ever-changing entities. This would allegedly offer grounds for an embodied, post-humanist emancipatory politics. The article problematizes such claim. By relying on techno-scientific accounts of materiality, new materialism embroils with the analytics of truth, neglecting how nondualist ontologies underpin today intensifying forms of domination over humans and nonhumans. A "critical" humanism is needed, which refrains from ambivalent post-humanist narratives without reverting to dualist thinking. To this purpose Heidegger offers valuable insights.

"What, James Tyner asks, separates the murder of a runaway youth from the death of a father denied a bone-marrow transplant because of budget cuts? Moving beyond our culture's reductive emphasis on whether a given act of violence is intentional--and may therefore count as deliberate murder--Tyner interrogates the broader forces that produce violence. His uniquely geographic perspective considers where violence takes place (the workplace, the home, the prison, etc.) and how violence moves across space. Approaching violence as one of several methods of constituting space, Tyner examines everything from the way police departments map crime to the emergence of "environmental criminology." Throughout, he casts violence in broad terms--as a realm that is not limited to criminal acts, and one that can be divided into the categories "killing" and "letting die." His framework extends the study of biopolitics by examining the state's role in producing (or failing to produce) a healthy citizenry. It also adds to the new literature on capitalism by articulating the interconnections between violence and political economy. Simply put, capitalism (especially its neoliberal and neoconservative variants) is structured around a valuation of life that fosters a particular abstraction of violence and crime"--

"David Hume's contributions span every branch of human inquiry: ethics, epistemology, metaphysics, political philosophy, aesthetics, religion, and economics. While reams of scholarship have been devoted to Hume's thought, his work on economics is still relatively unexplored. In this book, philosopher Margaret Schabas and intellectual historian Carl Wennerlind provide the definitive account of Hume's "worldly philosophy." Hume, they show, was intent on getting out of the armchair and ensuring that his philosophy had practical implications-to subdue superstition, soften religious zealotry, and promote harmonious relations in modern society. Part of this endeavor involved material betterment, and Hume brought to his economic thought a richly astute understanding of human agency, of how our minds work and prompt our actions. The authors paint him as the quintessential proponent of liberalism and a dedicated supporter of commercial modernization. However, they note that he was not an unqualified enthusiast-he saw the potential of modern commerce to increase debt, fuel runaway inflation, and feed factionalism in political rule, for example, and he fretted over the potential for international conflicts to spiral out of control. Given Hume's friendship with Adam Smith, and his influence over nineteenth-century thinkers as prominent as Thomas Malthus, John Stuart Mill, and Karl Marx, a serious appraisal of this side of his oeuvre is long overdue. As two of Hume's closest readers, Schabas and Wennerlind offer just that in this delightfully wide-ranging exploration of the history of philosophy and modern economic thought"--

Manufacturing Catastrophe tracks the history of industrialization, deindustrialization, and globalization in Massachusetts over the past two centuries. It a history of wrenching economic transformation as told from the perspective of everyday people: European peasants traveling the oceans in search of industrial work, runaway factory owners venturing out in search of cheaper labor abroad, and harried local policymakers trying to recover from repeated bouts of economic cataclysm. For those concerned about the future of American industry in the face of global competition, it provides critical lessons on how some of America's pioneering industrial cities have weathered the tempests of economic upheaval and industrial rebirth.

Severe Acute Respiratory Syndrome Coronavirus 2 (SARS-CoV-2) or COVID-19 has undeniably changed the world forever. Capitalism in the United States and Europe can no longer feel immune from the effects of epidemics that were at one point in time the concern of minor countries, such as the recent (2014–2016) Ebola epidemic in Western Africa. This article examines how COVID-19 not only showed that Capitalism has no clothes in its inability to respond effectively to this momentous event, but shows the burgeoning of the impact on its slow-motion decline. This is evident from the still-unresolved healthcare crisis in the United States, which allows runaway contagion, sickness, and death due to a careless governmental attitude that prioritizes capital over human lives; the economic impact, which sidelines millions of workers into unemployment, leaving them without a way to sustain themselves due to a miserly and short-sighted governmental response; and the political and social cost that is yet to be determined.

Introduction : flight as fight / Leo Lucassen, Lex Heerma van Voss -- Runaways and deserters in the early modern Portuguese Empire : the examples of São Tomé island, South Asia and Southern Portugal / Timothy Coates -- Escaping St. Thomas : Class relations and convict strategies in the Danish West Indies, 1672-1687 / Johan Heinsen -- Between the mountains and the sea : knowledge, networks, and transimperial desertion in the Leeward archipelago, 1627-1727 / James F. Dator -- Desertion of European sailors and soldiers in early eighteenth-century Bengal / Titas Chakraborty -- "More dangerous for the colony than the enemy himself" : military labor, desertion, and imperial rule in French Louisiana (ca. 1715-1760) / Yevan Terrien -- "Journeying into Freedom" : traditions of desertion at the Cape of Good Hope, 1652-1795 / Nicole Ulrich -- Running together or running apart? Diversity, desertion and resistance in the Dutch East India Company empire, 1650-1800 / Matthias van Rossum -- Voting with their feet : absconding and labor exploitation in convict Australia / Hamish Maxwell-Stewart,Mmichael Quinlan -- "He says that if he is not taught a trade, he will run away" : recaptured Africans, desertion and mobility in the British Caribbean, 1808-1828 / Anita Rossumupprecht -- Lurking but working : city maroons in antebellum New Orleans / Mary Mitchell -- Runaway slaves, vigilance committees, and the pedagogy of revolutionary abolitionism, 1835-1863 / Jesse Olsavsky.

Norman Fairclough, New Labour, New Language?, London: Routledge, 2000, 178 s., $16.99; Anthony Giddens, The Third Way and its Critics, Cambridge: Polity Press, 2000, 189 s., $15.96; Anthony Giddens, Runaway World. How Globalisation is Reshaping Our Lives, London: Profile Books, 1999, 104 s., $14.36; Anthony Giddens and Will Hutton (eds.), On the Edge. Living with Global Capitalism, London: Jonathan Cape, 2000, 241 s., $19.96.

AbstractAs the climate crisis deepens, the discourse aimed at finding solutions continues to intensify. Increasingly, government agencies and world leaders are recognizing the critical importance of including Indigenous knowledge and perspectives in the development of sustainable responses. To date, however, opportunities for meaningful Indigenous engagement in the creation and development of climate solutions remain few and far between. Where such opportunities do exist, they are most often designed with the intention of trying to `incorporate' limited elements of Indigenous thinking into an established non-Indigenous framework. This process of `Indigenizing' mainstream initiatives achieves little if anything in the way of deconstructing the colonial world view that has caused the climate crisis in the first place. Actively decolonizing Canada's and the world's responses to climate change is absolutely necessary if global society is to achieve the `transformation' of our economies and societies deemed essential for our survival by the United Nations Intergovernmental Panel on Climate Change (IPCC), among others. No longer can we afford to simply `tweak the system' by slotting into mainstream processes those elements of Indigenous world view that seem to `fit' most comfortably. If we continue to value the colonial system of neoliberalism and runaway capitalism over those proven sustainable paradigms wherein respect for all life is paramount, then no lasting solutions are possible. Instead, we need to `flip the script', and start providing spaces wherein Indigenous thinking and world view provide the fundamental framework, and non-Indigenous ideas that align sufficiently with Indigenous principles may be incorporated as appropriate. This article recounts a panel discussion, hosted by Indigenous Climate Action, in which four influential Indigenous climate researchers, organizers and policy experts share their reflections on how climate research and policy can be actively decolonized. The panelists draw on their experiences to engage and encourage the audience, listeners, and readers to explore ways to decolonize their own perspectives and to support climate solutions inclusive of all People.

The New Economy has not eliminated the business cycle & the contradictions of capitalism, nor has better information guaranteed that markets can allocate resources more efficiently. The increased job insecurity, the stagnation of real earnings, the loss of health care coverage, & the increased political power of corporate capital are evidence that earlier optimism about greater empowerment through the New Economy is not materializing. While new technologies are changing lifestyles & the production of goods & services, the New Economy is producing enclave, rather than general, prosperity. The number of proletarians is increasing on a global level; the runaway growth of the power of capital is at the transnational level; & cross-border mergers & strategic alliances change the balances of economic & political power. L. A. Hoffman

"The Politics of Total Liberation vividly articulates the crises haunting the social and natural worlds, which are coming apart under the impact of global capitalism, human overpopulation, species extinction, and runaway climate change. Steven Best contextualizes the 21st century as the decisive moment in human history wherein our actions will determine whether the future will be merely burdensome or catastrophic. Overcoming this crisis demands a new politics of total liberation that unites the disparate movements for human, animal, and earth liberation. Avoiding bravado or false optimism, Best questions humanity's ability to rise to the occasion, and dares to imagine a 'world without us'"--Provided by publisher.