of knowledge accretion in which facts about the offense radiate ever further outward, ultimately becoming reconfigured in explanations of the client’s humanity that span his full life and beyond. Anything about that life has the potential to be
Culture Theory in US Death Penalty Mitigation
Bryan L. Moore
Early science fiction (SF) is noted for, among other things, its conservatism and lack of interest in ecology. Brian Stableford, a well-known SF writer and critic, writes that "there are very few early stories with ecological themes" (1993, 395). This article shows that, in fact, many early SF works (those written between the Enlightenment and World War II) employ ecological themes, especially as applied to questioning our anthropocentrism. These works suggest that humans are but one species among many, that we are not the end of nature/history, that the natural world may be better off without us, and, in some cases, that humanity is fated to go extinct, the result of its own hubris. Such views are undoubtedly pessimistic, yet these works may also be read as warnings for humans to seek a more humble view of ourselves as members of what Aldo Leopold calls the land community.
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.
There has been much discussion concerning whether or not some of Sartre's views on morality may be understood as endorsing Kant's views. Perhaps the most controversial issue has been whether in various places in his corpus Sartre invokes Kant's “universalizability principle.” Indeed, Sartre's frequent use of Kantian language, including the idea of universalizability and “kingdom of ends,” strongly suggests that there is some appreciable convergence between his views and those of Kant. While it is true that Sartre borrows Kant's language and expressions, he does not, I argue, use them in the same sense as Kant does.
Friedrich Ratzel’s Impact on German Education from the Wilhelmine Empire to the Third Reich
body. The state is a piece of humanity, a human creation, and at the same time a piece of the earth. According to Ratzel’s understanding of bio-geography, the state is created by man to help facilitate his spread across the earth’s surface. The laws
Niklas Olsen, Irene Herrmann, Håvard Brede Aven, and Mohinder Singh
Koselleck] in Politische Ideengeschichte im 20. Jahrhundert: Konzepte und Kritik [Political history of ideas in the 20th century: Concepts and criticism], ed. Harald Bluhm and Jürgen Gebhardt (Frankfurt: Suhrkamp Verlag, 2011), 31–50. Humanity in
Wellbeing, Place and Extractivism in the Amazon
Juan Pablo Sarmiento Barletti
what it means to ‘live well’, is a necessary reconceptualisation to enhance the utility of the concept in policy and practice. I make this case because the mainstream Euro-American version of wellbeing, with its associated views of humanity and nature
. Although the case against her rapist was as strong as possiblethere were eyewitnesses and physical evidence was collected immediatelyhe was sentenced to only six months in the county jail, and she was repeatedly shamed, her humanity denied by the judicial
terrible ordeal has swept over the Jewish people and over humanity . … We must never forget what we have lost and whom we have lost.’ 1 But rather than dwelling on the past, Dr Baeck looked towards the future. He spoke of two kinds of Judaism. The first he
Shylock’s humanity or on a return to that historical past and its distinctness from the twentieth century. Merchant has often been generically labelled a ‘problem’ play in that Shylock seems the only character, slightly matched by the somewhat mournful