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For John Stuart Mill pleasure and happiness are not the same thing, because a certain amount of pleasure enjoyed does not necessarily mean that a person achieves happiness in the same proportion. Happiness would be a general overview of well-being present not only in the individual, but in the entire society in which he lives. In this way Mill understands that there cannot be a society where all individuals have an unlimited amount of pleasures and that therefore there are suffering and unhappy people within the society. However, this situation changes over time among individuals, and his point of view values the sum of the well-being present among all people, leading to his principle of greater happiness. This happiness is not equal to that present in the school of virtues or even in deontology, it differs by addressing other issues such as the reason to promote the good, the implementation of the principle of preventing harm, helping the innocent and the consideration that the numbers do count, that is, your concern goes beyond the individual aspect. Therefore, happiness cannot be separated from morality, so the analysis of the consequences of actions in favor of greater happiness should not contradict the moral principles of human society. These moral principles serve as a guide for the judgment of human actions, which in turn, if considered correct and good, tend to the path of pleasure and consequently of happiness from Mill's utilitarian point of view.

Der britische Kulturtheoretiker Stuart Hall bietet einen Verständnisrahmen für Debatten über kulturelle Identität von und in Einwanderungsgesellschaften, über Rassismus, sowie Fragen des Multikulturellen und Postkolonialen. Mit diesem Buch liegt erstmals eine ausführliche und kritische deutschsprachige Auseinandersetzung vor. Halls spannungsvolle Gratwanderung zwischen Antirassismus und Multikulturalismus wird aus verstreuten Aufsätzen, Vorträgen und Interviews herausgearbeitet und in Bezug zu Dekonstruktion, postkolonialer Theorie und historischer Konjunktur gesetzt. Warum ist die Frage der Identität nie eindeutig zu beantworten? Wie kann dennoch identitätsstiftende Praxis aussehen?

Este artigo aborda, em primeiro lugar, a narrativa de Stuart Hall sobre as contribuições do feminismo para a formação dos estudos culturais. Em segundo, trata do desenvolvimento da crítica feminista no âmbito dos estudos culturais, sobretudo ingleses. Nessa trajetória, resgata as ideias de Hall sobre a problemática da(s) identidade(s). Essa dimensão de sua obra constitui a terceira via explorada, tema também relevante na produção teórica feminista. Sinaliza, ainda, encontros e desencontros desses desdobramentos no contexto nacional. Por fim, conclui que o tema merece uma análise em profundidade, sobretudo porque a questão da identidade ocupa lugar central na mesa da prática política e da teoria feminista atual. ; This article firstly addresses Stuart Hall's account of the contributions of feminism to the formation of cultural studies. Secondly, it deals with the development of feminist criticism in the context of cultural studies, especially in England. Following this line, it retrieves Hall's ideas on the problematic of identity(ies). This dimension of his work is the third approach to be explored, a subject also relevant in feminist theoretical production. The paper additionally points out matches and mismatches of such developments in the Brazilian context. Finally, it concludes that the theme deserves in-depth analysis, especially as the topic of identity plays a central role in current political practice and feminist theory.

My reasons for describing Stuart Hall as an inspiration are partly about what he did, and partly about what he was. Stuart and I worked together in the Faculty of Social Sciences at the Open University for almost 20 years. By 1979, when he joined the Open University as Professor of Sociology, Stuart was already famous. Along with Raymond Williams, Richard Hoggart and others at the Birmingham Centre for Contemporary Cultural Studies, he had in effect founded a new academic field. For Stuart, cultural studies represented the opening up of a way of understanding society and politics through culture which could be used to advance progressive causes of several kinds. In classical Marxism, culture is regarded as an epiphenomenon, a mere function of the economic and political structure. But a core insight of Stuart's work, in what came to be known as 'the cultural turn', was that culture, and of course the role of the media within it, is not merely reflective but constitutive. In other words, it has autonomous power to shape individual experience, social relations and political outcomes. How did this work? How could the Left take advantage of it?

von Arnold Gaedeke ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- Brit. 213 vb

von Arnold Gaedeke ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- Brit. 213 v

von Arnold Gaedeke ; Volltext // Exemplar mit der Signatur: Bamberg, Staatsbibliothek -- Bg.pr.o.195-b

The renowned cultural theorist Stuart Hall, who died on 10 February, was the first editor of NLR. Stepping down in 1962, he continued to play an outstanding role in the broader New Left for the rest of his life. Stuart made decisive contributions to cultural theory and interpretation, yet a political impulse-involving both a political challenge to dominant cultural patterns and a cultural challenge to hegemonic politics-pervades his work. His exemplary investigations came close to inventing a new field of study, 'cultural studies'; in his vision, the new discipline was profoundly political in inspiration and radically interdisciplinary in character. Wrestling with his own identity as a West Indian-born anti-imperialist in Oxford, London and Birmingham, he evolved into his own style of Marxist. Author or coauthor of a hundred texts, subject of scores of interviews, keynote speaker at many dozens of conferences, co-founder of three journals, he managed to be strikingly original and always distinctively himself. He bore nearly two decades of illness with amazing stoicism, exhibiting a tenacious hold on life and intense curiosity about the future; and helped in all this by his companion of nearly fifty years, the historian Catherine Hall. Adapted from the source document.

Confederate cavalry commander J.E.B. (Jeb) Stuart writes to an unspecified general requesting details of a report by another officer regarding Manassas. ; https://digitalcommons.wofford.edu/littlejohnmss/1008/thumbnail.jpg