, patriarchal societal systems and, more importantly, that Islamic ethics and Shari’a primarily govern those ethics ( Rahim 2013 ). Through our experience in teaching bioethics to medical residents and medical students, we have noticed that virtually all of
Abdulla Al Sayyari, Fayez Hejaili and Faissal Shaheen
In this overview and discussion of my recent book, I outline its major topics and arguments and ruminate on its purpose, its implications, and possible objections to the very idea of an ethics of screen stories. Screen stories are narratives that appear on screens, and in this book I focus on long-form screen stories. The book has three parts. Part I develops a theory of the persuasive or rhetorical power of screen stories. Part 2 argues that while one dominant response to that power in film and media studies has been what I call “estrangement theory,” it is in fact an “engagement theory” that offers more promise for the development of an ethics of screen storytelling. Part 3 examines some of the contours of engagement, or, in other words, some of the means by which screen stories engage the viewer in ethical thinking and moral persuasion. There, I focus on character engagement, narrative structure (and especially endings), and narrative paradigm scenarios.
In conversation with Carl Plantinga’s persuasive account of emotion and the ethics of engagement in Screen Stories, this article considers how audiences engage with film and television in an emotive, evaluative manner that is mediated by technology. Because sensory experience and immersive technologies set screen media apart from forms of storytelling such as literature and because technological developments affect the formal strategies of screen media, I argue that the distinctiveness of and differences between film and television warrant attention. I focus on the ethical implications of sustained engagement with immersive narratives and technologies in contemporary television and algorithmic culture.
Ressentiment and Christian Nationalism in the Anthropology of Christianity
This is an article about eschatology, ressentiment , and Christian nationalism. It is also about the unfixed nature of the nationalist imagination, the mutability of the ethical form, and the consequences of the various masks that ethics takes. My
Embodiment Technologies in Science/Fiction
The screen is the material and imaginative interface where biology meets technology. It is the nexus between science and fiction, where technological and ethical concerns surrounding synthespians, representations of replicants, and manifestations of synthetic biology come into play. This analysis of digital imaging and cinematic imagining of virtual actors and synthetic humans in films such as Blade Runner 2049 (Denis Villeneuve, 2017) examines the ethical implications of digital embodiment technologies and cybernetics. I argue that it is necessary to bring together science and the arts to advance understandings of embodiment and technology. In doing so, I explore commonalities between ethical concerns about technobiological bodies in cultural and scientific discourse and developments such as the creation of virtual humans and “deepfake” digital doubles in screen media.
Virtuous Action and Obligation in Contemporary Tibet
a religious event or project. Examining emic perspectives on the ethics of kartik in different contexts (from monastic alms collection to community-led projects), I explore when, why, and how it is perceived as good, beneficial, problematic
Difficult Histories and Threatening Memories
Victor Jeleniewski Seidler
On the seventieth anniversary of the destruction of the Vilna ghetto I explore ambivalences in Holocaust memory in the Baltic states and troubling notions of a 'double genocide' while tracing train journeys of death that connected Vienna, Vilna and Tallinn and so western and eastern Europe. Exploring how memories are connected to place and investigating how family legacies of Litvak identity also travel, I show how Musar ethical traditions also journeyed as far as South Africa to influence the ethical politics of the African National Congress. Framing questions about the relationship between ethics and memory across generations I return to the painful warnings in the words of Elchanan Elkes at the destruction of the Kovno ghetto. I trace the possibilities that they help to frame a post-Shoah ethics and a vision of 'the human' that questions the rational self that informed Enlightenment thinking and that proved incapable of resisting the brutalities of Nazism.
Lenience in Systems of Religious Meaning and Practice
Maya Mayblin and Diego Malara
in relation to projects of piety, ethics, and selfhood. Thus, it provides a well-elaborated field of debate to which explorations of lenience may be interposed. Lenience abounds—we only have to look for it. What, we ask, would a diffuse, widespread
Hamish Fulton’s Cairngorm Walk-Texts
, specifically for an environmental ethics. Bennett’s argument for enchantment responds to what she diagnoses as the prevailing disenchantment narratives of modernity, which she traces through, among others, Max Weber, Hans Blumenberg and Simon Critchley. 8 A
Reflections from Cambridge
Heidi Mogstad and Lee-Shan Tse
to the ethics and politics of anthropological knowledge production, the discipline can still be justifiably accused of silencing and misrecognizing the work of Southern and minoritized scholars both outside and within the discipline’s historically