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
Ressentiment and Christian Nationalism in the Anthropology of Christianity
‘On the General Physics of Law and Morality, 4th Year of the Course, 1st Lecture, December 2, 1899, Course Outline: On Penal Sanctions’
Émile Durkheim, edited and translated by François Pizarro Noël, and Ronjon Paul Datta
consciousness. 8 This part of ethics can be called objective ethics. The rules, in effect, are not the work of each of us; we find them all ready-made for the most part, and what we can add to them in the course of life is infinitely little. Besides, it is not
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
Protestant Christians’ Relation with God and Elsewheres
mission women in Norway thought they were doing. 7 The Protestant women I discuss associated response with obligation and agency, and I refer to this combination as an ‘ethics of response’. I do not think that this ethics of response is limited to this
W. S .F. Pickering
In Durkheim’s time, Gustave Belot was an active, well-known participant in debates on social issues. Nowadays he is a marginal, largely forgotten figure. This essay aims to provide an introduction to his life and work, in which he was in many ways sympathetic with Durkheim’s project for a social science but was also highly critical of it. The discussion concentrates on Belot’s position on ethics and religion, to bring out where he supported Durkheim and where he attacked him on these two areas of central concern to them both. In particular, it focuses on Durkheim’s critique of Belot’s Etudes de morale positive, then in turn on Belot’s critique of Durkheim’s Formes élémentaires.
This introduces and discusses the background to a virtually unknown text - Durkheim's speech at the funeral of his colleague and friend, Frédéric Rauh (1861-1909). The two men had known one another for some time, and had much in common. But a disagreement had arisen between them, over the individual's role in social life, and came to the fore in their exchange with one another during the debate on Durkheim's 'The Determination of Moral Facts' (1906). This traces the development of Rauh's career and of his views on ethics, outlines the argument of his main book, Moral Experience (1903), and indicates how his work increasingly referred to Durkheim, Lévy-Bruhl and the Année sociologique. But it is above all in an effort to pinpoint what was at stake. For it can seem more of a divergence of perspectives, generating disagreement over the questions it is important to ask, rather than over precisely the same issues.
Introduction, Translation Notes, and Comments
Ronjon Paul Datta and François Pizarro Noël
de sociologie containing lecture notes for ‘Physique des mœurs et du droit’ (1950), published in English as Professional Ethics and Civic Morals ( 1992) . They were discovered at Eveline Halphen's house (Durkheim's granddaughter). The first
Human-Centrism, Posthumanism, and AI
Nandita Biswas Mellamphy
be designed to act ethically and should have rights ( Gunkel 2018 ). Many new organizations and partnerships have sprung up all over the globe to address a range of AI ethics-related challenges from bias, gender gaps, and overt/covert monitoring in
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.
The Importance of Native American Philosophies of Naming for Environmental Justice
connected to a particular ontology that understands individuals as the fundamental units of reality and thus of ecology, biology, anthropology, politics, ethics, law, and so on. Why is this important for thinking about environmental management from an