For many Western observers, Chinese religion and cosmology appear rife with contradictions, among them the recurrent motif in litera- ture and myth of preordination or fate, on the one hand, and a relentless attempt, through ritual means, to discern, control, or change fate, on the other. This article argues that the obsession with fate and luck is best comprehended with reference to desire understood as a human universal. Underlying one's hope to control the future lies a psychologically more fundamental wish to claim ownership of one's being. I argue that fate and luck are operators in a symbolic economy that implicitly posits what Freud terms the 'omnipotence of thoughts'. Moreover, if the underlying principle of Chinese notions of fate and luck can be termed an 'economy of desire', it is a principle that also coordinates and encompasses Chinese patriliny, family dynamics, and wider collective institutions.
P. Steven Sangren
In The Imaginary, Sartre provides the foundation upon which the development of his theory of bad faith is built, pointing to a fundamental choice at the level of image consciousness between the unreflective projection of the image and the impure reflection upon that image constitutive of imaginative comprehension, or what he refers to in this text as pure comprehension. Pure comprehension can be seen as Sartre's early formulation of pure reflection in which thought is characterised by movement rather than the reification of thought indicative of impure reflection and imaginative comprehension. This will prove to have consequences for the interpretation of Sartre's conceptualizations of desire and bad faith and consequently for Sartrean ontology, psychoanalysis and ethics.
Transnational marriage in Dutch culturist integration discourse
Dutch discourse on “integration” is currently characterized by a strong focus on the “culture” of especially Turks and Moroccans, two minority populations in Dutch society mostly of Muslim orientation. This article discusses the issue of the “import bride” as a case study of contemporary culturist discourse. It argues that this issue is problematized because transnational marriage is construed as circumventing loyalty to Dutch society and nation-state.
Queering the One Direction Fangirl
Hannah McCann and Clare Southerton
Like other fangirls, fans of former boyband One Direction (“Directioners”) have often been represented in media discourse as obsessive and hysterical, with fan behaviour interpreted as longing for heterosexual intimacy with band members. Subverting this heteronormative framing, a group of Directioners known as “Larries” have built a sub-fandom around imagining a relationship (“ship”) between two of the band members, Harry Styles and Louis Tomlinson. Representation of the Larry fandom has gone beyond pathologizing fangirls to framing their shipping practice in terms of “fake news.” The conspiracy theory panic around Larries misses the complex ways that subtext and queer reading are mobilized within the fandom to invoke feelings of queer intimacy and belonging. Drawing on a digital ethnography conducted on Twitter with Larries, we argue that these fans engage in queer reading strategies to explicitly imagine and interrupt dominant heterosexual narratives, and thus queer the figure of the fangirl.
earlier Sivas incident. The final police report asserted that the headmaster was discharged from his position due to his “immoral character” and for “satisfying his perverse desires” on the bodies of the “sons of the nation” ( evlad-ı vataniyye ). 3 As
the case of Turkey
Banu Nilgün Uygun
This essay explores the sexual-economic transactions between Turkish men and women from the former Soviet Union (FSU), focusing on Trabzon, a Turkish port town on the southeast coast of the Black Sea. I first provide background on 'the new migration' from the FSU to Turkey, paying particular attention to some of the political stakes in discussions of transnational sex work. I then explore these issues through the stories of two migrant women from the FSU who live in Trabzon. In these stories I highlight the ambiguity and complexity of sexual-economic transactions between local men and migrant women to show the inadequacy of the category 'sex work'. Finally, I turn to the demand side of the equation and consider the ideologies shaping the perceptions of local men. I situate them within the context of discourses of modernity in Turkey as they are reconfigured by Turkey's integration into global markets.
Jean-Paul Sartre argues that human beings are fundamentally incomplete. Self-consciousness brings with it a presence-to-self. Human beings consequently seek two things at the same time: to possess a secure and stable identity, and to preserve the freedom and distance that come with self-consciousness. This is an impossible ideal, since we are always beyond what we are and we never quite reach what we could be. The possibility of completion haunts us and we continue to search for it even when we are convinced it can never be achieved. Sartre suggests that we have to continue seeking this ideal in the practical sphere, even when our philosophical reflection shows it to be an impossibility. Sartre puts this existential dilemma in explicitly theological terms. 'God' represents an ideal synthesis of being and consciousness which remains a self-contradictory goal. This dilemma remains unresolved in his thinking.
The Aesthetics of the Oppressed and Democratic Freedom
Gustavo H. Dalaqua
their surrounding reality, but also their bodies, desires, and themselves. Following Boal, I mean by “oppression” any act that thwarts the development of citizens’ aesthetic and cognitive capacities. The “aesthetics of the oppressed,” in turn, refers to
Desire for the political in the aftermath of the Cold War
Dace Dzenovska and Nicholas De Genova
face of fascism turns on precisely his appreciation of “trivial, banal, primitive, simple everyday life … the desires of the broadest masses,” which the left failed to comprehend or take seriously ( 1966: 291; emphasis in original; cf. [1933
Problems with Money and Hope in Central Kenya
‘fun’ ( raha ) of drinking. ‘To reach for’ ( gũkinyĩra ) the lives of others implies not only economic distance, sometimes a chasm of wealth between oneself and another person, but the desire to forcibly seize money to experience a life that is not one