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A Structure of Antipathy

Constructing the Villain in Narrative Film

Jens Kjeldgaard-Christiansen

provided adequate answers to these questions. As Carl Plantinga has noted in Moving Viewers, “much more attention is generally paid to empathy and sympathy than to antipathy, indifference, and mixed feelings, as though viewers were prone to compassion and

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Human Connection in the Light of the Writings of Karl Marx and Amartya Sen

An Investigation Using Franz Kafka's Metamorphosis and Manik Bandyopadhyay's Ekannoborti

Simantini Mukhopadhyay

identities in actually existing, contemporary societies. To understand Sen's approach to human connection, the article introduces his critique of the view of rationality as unalloyed pursuit of self-interest, invoking his notions of sympathy, antipathy, and

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"They have it in their stomachs but they can't vomit it up"

Dalits, reservations, and "caste feeling" in rural Andhra Pradesh

Clarinda Still

This article examines the social effects of India's affirmative action policy (“reservations“) on the relationship between dalits and the dominant castes. Drawing on fieldwork in rural southern India, this article looks at the way people use their knowledge of reservations (however imperfect) to form opinions that shape behavior in everyday life. I argue that this policy is used to vindicate upper-caste antipathy toward dalits and has become an important part of new discriminatory attitudes. While discrimination on the basis of pollution has become muted, in its place reservations (combined with ideas about habits, morality, and cleanliness) have become the principal idiom through which the dominant openly express resentment toward dalits. In this sense, the language of reservations enables and legitimates an upsurge of anti-dalit feeling. This leads us to consider whether the positive effects of the policy can effectively counteract the caste antagonism caused by it in everyday life.

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The Gallic Rooster Crows Again

The Paradox of French Anti-Americanism

Richard Kuisel

“Those damned French!” That was President Eisenhower’s reaction back in 1954 when the French National Assembly killed an American-sponsored scheme for a European defense force.1 Almost 50 years later, Senator John McCain, in an off-the-cuff remark during the election primary last year, referred to a minor diplomatic dustup as “one of the many reasons I hate the French.”2 In Washington today such language, at least voiced by officials in public, is extremely rare. But the French, inadvertently to be sure, often seem to provide ample cause for such antipathy. Today, as in the early years of the cold war, the French have taken the lead in bashing the United States.

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Ted Nannicelli

starting point for constructing an analogous “structure of antipathy.” Our issue is rounded out with four reviews of important and exciting new books, but Kjeldgaard-Christiansen's discussion of the cinematic construction of moral agency and moral

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Laurent J.G. van der Maesen

fails to attain. A comparison between the nature of central concepts applied by Karl Marx and Amartya Sen about alienation, antagonism, sympathy, antipathy, commitment, and choice of identities are connected with the work of, respectively, Franz Kafka

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John Sonnett

“angry anti-private-market activists” with banners reading “Water for People, Not for Profits” (486). Solomon’s antipathy is clearly linked to his belief that market forces are the key to solving problems of water scarcity. Although he recognizes the

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Laura T. Di Summa-Knoop

the latter is understood as something capable of “expanding” our minds, a hypothesis that Smith supports and strongly relies on. And the second is because multifaceted, shifting, and complex moral affiliations, and antipathy, may stem not just from

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The sanctioning state

Official permissiveness and prohibition in India

Ajay Gandhi

sanctioning—as in enabling—process is all the more striking for it has occurred amid public and political antipathy. Political discourse and bureaucratic practice in India often telegraphs hostility to Bangladeshis. How does this oscillating dynamic of the

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A Transtextual Hermeneutic Journey

Horst Rosenthal's Mickey au camp de Gurs (1942)

Yaakova Sacerdoti

and security to control their situation and the reality of their victimhood. Though blind and naive, the victims are alazons who do not inspire disgust or antipathy. Unlike those on the other side of the divide, their self-deception leads readers to