anthropology of ethics ( Faubion 2011 ; Laidlaw 2014 ) can be used to argue for a temporal orientation towards the future. For Foucault, ethical analysis is a practice of freedom and a mode of reflexive self-formation. As Faubion remarks, Foucault’s approach
Time Trickery, Ethical Practice and Energy Demand in Postcolonial Britain
Tax Beyond the Social Contract
Nicolette Makovicky and Robin Smith
issues of citizenship, ethics, and redistributive justice. They additionally introduce entirely new considerations to the study of taxes: issues of cultural memory, gender, migration, and religion, and questions of value, commensurability, and form
Reining in the Future in the Yemeni Youth Revolution
Lambek terms ordinary ethics, consisting of ‘all activities that do not pursue an end and leave no work behind, but exhaust their full meaning in the performance itself’ ( Lambek 2010: 3 , quoting Arendt 1998: 206 ). This, states Lambek, is ‘life lived
article I seek to contribute to the study of Israeli citizenship law by filling this lacuna. The Ethics of Citizenship The dominance of the national world order in the twentieth century established that possessing and acquiring citizenship was the main
In general, the Sartrean concept of the subject as "being-for-self" and "being-for-others" is read as if Sartre had sketched these structures as given "a priori" and therefore as unalterable. One of the consequences of this interpretation lies in calling Sartre's theory contradictory, especially with regard to his ethics, because of the assumption that, based on this concept, changing the inauthentic structures of the subject into authentic ones would be impossible. Contrary to this interpretation, I argue that Sartre's philosophical theory is by no means contradictory, neither in its relation to ethics nor as it relates to the complete edition of Sartre's philosophical writing, if one tries to understand what kind of theoretical requirements Sartre considered to be relevant and necessary. From this point of view, it is possible to work out an adequate and consistent interpretation. In order for me to argue for the immanent consistency of Sartre's theory and for the resulting possibility of an ethical theory based on it, I will discuss some aspects of the relation between epistemological, ontological and ethical elements within Sartre's philosophical system.
financial and the linguistic were homologous examples, and on which Derrida bestowed the general term ‘writing’. On this basis, the post-structuralist followers of Derrida constructed an ethics of performativity, whose radical implications were announced by
Bioarchaeological Perspectives on Pinker’s “Prehistoric Anarchy”
, “The Vermillion Accord,” http://worldarch.org/code-of-ethics/ (accessed 20 November 2017). 6 Pinker, Better Angels , xxiv. 7 Chris Scarre, ed., The Human Past: World Prehistory and the Development of Human Societies , 2nd ed. (London: Thames
Victor Jeleniewski Seidler
vision of virtue ethics. It is alive to the notion that we can be cut off from ourselves and so have little access to our hearts. In this way it involves a certain vision of human growth and development that involves memory as a means of redemption. We do
Ronald E. Santoni
Joseph S. Catalano’s most recent book on Sartre, Good Faith and Other Essays,1 is an important work. The fact that Part Two of this book – amounting to just over half of its extent – consists of essays that have appeared previously in journals does not undermine its significance and worthiness. For, viewed together, the essays in this part represent both some needed contemporary refinements of Sartre’s tantalising concept of bad faith and pioneering philosophical explorations of Sartre’s notions of good faith and authenticity. Ready access to them under a single cover increases the chance of their being read, and serves Sartrean scholarship. As background material, they here supplement Part One, Catalano’s brand new, masterfully honed, ‘A Sketch of a Sartrean Ethics’, which is ‘must’ reading for anyone pursuing the implications of an ‘integral’ Sartre for an ‘integral humanity’.
Ravi K. Raman
Through a case study of an anti-cola struggle in a south Indian village, this paper promotes the conceptual treatment of subaltern cosmopolitanism in the contemporary context of anticorporate social movements. In this situation the multiple issues raised by a local movement, such as livelihood, sustainability, and human rights, sensitize each of the new social agencies involved, within and outside the borders of the local state, and help forge a solidarity network across borders with their universally relevant concerns of environmental ethics and livelihood rights. It is further suggested that it is precisely the new politics of ecology and culture articulated by the subalterns that constructs an enduring and viable future for social movements.