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Sociality, Seriousness, and Cynicism

A Response to Ronald Santoni on Bad Faith

Jonathan Webber

project. With this in place, we will turn to the central themes of Santoni's critique of my interpretation: the idea that we are ontologically and congenitally disposed to bad faith, the social dimensions of bad faith, the role of seriousness in bad faith

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Cosmopolitan politesse, continued

Geoffrey Hughes

‘good manners’ (2018: 93) premised on ‘the ontological reality of human individuality’, which in turn necessitates an ‘interactional code’ according to which we must presume both ‘common humanity’ but also ‘distinct individuality’ to the point where we

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Sarah Horton

’s freedom to any extent. One must further note that the authentic person must, for ontological reasons, be in bad faith to a limited degree: the very nature of the for-itself is incompatible with a “perfect” authenticity that a priori excludes bad faith, so

Open access

Decoupling Seascapes

An Anthropology of Marine Stock Enhancement Science in Japan

Shingo Hamada

approaches are based on a more multidirectional, ontologically open form of communication. However, as is the case with human-animal studies, many more-than-human studies still tend to focus on people's relationships with a given animal, thus more or less

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Yiwei Zheng

‘Pure reflection’ is an important concept that bridges Sartre’s ontology and ethics in his early philosophy. In Being and Nothingness, Sartre devoted a section (Part Two, Chapter Two, Section III) to a discussion of the ontological characteristics of pure reflection. In Notebooks for an Ethics,3 he explored the ethical implications of the ontological characteristics of pure reflection (that he had presented in Being and Nothingness) and he used pure reflection as an essential stage leading to an ethical life of ‘authenticity’.

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Alessandro Pelizzon and Jade Kennedy

the country” ( McKenna 2014: 478 ), even if “the greater majority of the audience is often oblivious to the underlying ontology and metaphysics of Country, to the web or relatedness and reciprocal responsibilities that the concept entails and to the

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Reassembling The Social Organization

Collaboration and Digital Media in (Re)making Boas’s 1897 Book

Aaron Glass, Judith Berman, and Rainer Hatoum

digital tools—be they local databases or public-facing websites—around Indigenous cultural ontologies and epistemologies, so the structural principles of organization and access to digital “objects” and their metadata are drawn from and support Native ways

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Spiritually Enmeshed, Socially Enmeshed

Shamanism and Belonging in Ulaanbaatar

Saskia Abrahms-Kavunenko

spiritual communication. Instead of being animist, he argues, it is totemic—that is, the ontologies of the shamans of SNA can be conceptualized as a “bounded grid” whereas for the animists of NNA these ontologies can be regarded as a “boundless whole” (ibid

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“Litigation Is Our Last Resort”

Addressing Uncertainty, Undone Science, and Bias in Court to Assert Indigenous Rights

Bindu Panikkar

. The application of diverse epistemic and ontological multiplicities is weak in science and law. This research looks into dominant epistemic paradigms—expertise barriers, scientific universalism, undone science, lack of representation—that contribute to