, involving baseline intuitive responses and subsequent cognitive revaluations. The so-called dual-process model suggests that moral judgment is the result of two systems working in tandem. One is quick and intuitive, a bottom-up process that is the result of
From the linear intervention model to Social Technological Systems
English abstract: In the last thirty years, Latin America has seen a significant growth in a set of approaches, schools of thought and social movements, which posit that is impossible to effect a transformation in the region without processes focused on inclusion and democracy. Recent analyses on some of these trends reveal the existence of linear and deterministic assumptions in the various models used to address the issue. From the analytical dimension to the regulatory, this work puts forward an inclusive and participatory development model. Unlike technological systems based on income maximization, private appropriation and benefit restriction, Social Technological Systems represent a systemic strategic vision: new development paths, new ways of thinking about problems and socio-technical solutions, and new ways of exercising democracy.
Spanish abstract: En los últimos treinta años, América Latina ha visto crecer significativamente un conjunto de enfoques, corrientes y movimientos sociales que sostienen la imposibilidad de transformar la región si no es a través de procesos que valoricen la inclusión y la democracia. Recientes análisis sobre algunas de estas corrientes ponen en evidencia la continuidad de supuestos lineales y deterministas. De la dimensión analítica a la regulatoria, este trabajo propone un modelo de desarrollo inclusivo y participativo. Frente a los sistemas tecnológicos basados en la maximización de la renta, la apropiación privada y la restricción de los beneficios, los Sistemas Tecnológicos Sociales responden a una visión estratégica sistémica: nuevos senderos de desarrollo, nuevas formas de concebir problemas y soluciones socio-técnicas, nuevas formas de ejercer la democracia.
French abstract: Durant les trente dernières années, l’Amérique latine a connu la croissance significative d’un ensemble d’approches, d’écoles de pensée et de mouvements sociaux qui revendiquent l’impossibilité d’une transformation dans la région sans processus inclusifs et démocratiques. Des analyses récentes de certaines de ces tendances révèlent l’existence de suppositions linéaires et déterministes dans les modèles utilisés. Partant d’une dimension analytique vers une perspective règlementaire, ce travail revendique un modèle de développement inclusif et participatif. A la différence des systèmes technologiques fondés sur la maximisation des revenus, l’appropriation privée et la restriction des bénéfices, les Systèmes Sociaux Technologiques représentent une vision systémique stratégique : des voies et des manières nouvelles pour penser les problèmes et les solutions sociotechniques et des formes novatrices d’exercice démocratique.
On the Cultural Politics of Religion and Education
Oddly but tellingly, anthropology has largely treated religion and education separately. Anthropological studies of education have tended to focus on reason and rationality, while those of religion have focused on ritual, belief, magic, and ceremony. Yet there is a missed opportunity, I argue in this essay—one that is perhaps hidden by the history of anthropology itself—for seeing religion and education as folding into one another and at times being indistinguishable. Viewing religion and education as recursively related—including in anthropological and social theory—opens up a conceptual locus and mode for analyzing how the public realm is being newly transformed, and how political orders and governmental regimes emerge, sometimes in accord with, other times in contradistinction to, a 'four-square' model of 'public-education/private-religion' that is associated classically with the modern state.
Ethical Experience, Trauma, and History
significance of affect for ethical experience in cinema. In this article, I aim to build a model for understanding the relationship between complex affectivity and ambiguous ethical engagement in cinematic experience without relying on a concept of empathy
Looking at the Disability Arts Movement from an Anthropological Perspective
This article will bring together two strands of anthropological theories on art and artefacts, the disability arts movement and the phenomenological approach to the study of material things. All three of these different perspectives have one thing in common: they seek to understand entities – be they human or nonhuman – as defined by their agency and their intentionality. Looking at the disability arts movement, I will examine how the anthropology of art and agency, following Alfred Gell's theorem, is indeed the 'mobilisation of aesthetic principles in the course of social interaction', as Gell argued in Art and Agency. Art, thus, should be studied as a space in which agency, intention, causation, result and transformation are enacted and imagined. This has a striking resonance with debates within the disability arts movement, which suggests an affirmative model of disability and impairment, and in which art is seen as a tool to affirm, celebrate and transform rather than a way of expressing pain and sorrow. I will use case studies of Tanya Raabe-Webber's work and of artistic representations of the wheelchair in order to further explore these striking similarities and their potential to redefine the role of art in imagining the relationship between technology and personhood. I will finish by looking at Martin Heidegger's conceptualisation of the intentionality of things, as opposed to objects, and will apply this to some artwork rooted in the disability arts movement.
Fast & Furious 6, United States, 2013, Universal Pictures, directed by Justin Lin, written by Chris Morgan, starring Vin Diesel, Paul Walker, Dwayne Johnson, Michelle Rodriquez, Jordana Brewster, Tyrese Gibson, Chris “Ludacris” Bridges, Sung Kang, Gal Gadot, Luke Evans, Gina Carano, and John Ortiz.
This article focuses on the practices that led to the elimination of the possibility of establishing an independent academic sector—professional-academic colleges—in the first years after the founding of the State of Israel in 1948. This sector, the "service tradition" of non-university institutions, focuses on meeting economic and social needs through professional and vocational education. The only academic model in Israel that evolved under the control of the Hebrew University of Jerusalem (HUJ) was the comprehensive university model. By describing the ongoing problems of the School of Law and Economics (SLE) in Tel-Aviv, we can learn about the close relations that were established between politicians and the HUJ and the paradox that has resulted in the rapid growth of the SLE but also its integration with the comprehensive university.
Political realism remains a powerful theoretical framework for thinking about international relations, including the war on terrorism. For Morgenthau and other realists, foreign policy is a matter of national interest defined in terms of power. Some writers view this tenet as weakening, if not severing, realism's link with morality. I take up the contrary view that morality is embedded in realist thought, as well as the possibility of realism being thinly and thickly moralised depending on the moral psychology of the agents. I argue that a prima facie case can be made within a thinly moralised realism for a relatively weak ally like Bosnia to enter the war on terrorism. An inflationary model of morality, however, explains how the moral horror of genocide in an ally's past may lead to a thickened moralised realism such that allied policy-makers question their country's entry into the war.
Exhibits Appearing in Dreams and Other Miracles in a Small Museum at the Edge of the World
Elena V. Liarskaya and Anna Kushkova
Based on materials from expeditions to the Yamalo-Nenets Autonomous Okrug during 2006 and 2007, this article discusses the role of a small museum in the local society of a district administrative center. The article focuses on a specific class of sacred Nenets objects in the museum's collection, called locally babushka (grandmother) and a “working model“ of a sacred site that is itself a sacred site for local residents, both indigenous and Russian, to explore the social relationships forged by the museum and its collection among local residents of all ethnicities. The museum and its objects are not removed from social life and rendered dead and preserved under glass. They remain alive in a network of relationships between human and non-human persons.
Marty McFly as a 1980s Teenage Boy Role Model
to films about teenage boys that were set and made in the 1980s, because, however incidentally, they offer role models for those of us who hope to raise slightly less overscheduled boys. (I confess to personal interest; I have two small sons.) When we