? (IAU; isanyoneup.com). What started as a destination for friends who requested nude photos of his sexual conquests soon grew into a hub for exploitation and revenge, earning Moore the reputation of “the Internet’s most hated man” Lee 2012 ; Stern
Emma Celeste Bedor
Relational Excess and Individuation in the Gran Chaco
This article focuses on sorcery, revenge, and anti-revenge among the Qom people in Argentina. For them, death is the result of sorcery or a shamanic attack. When a relative dies, the family may decide to avenge him through practices performed on his body. Nonetheless, under specific circumstances relatives decide not to take revenge, performing what I refer to as ‘anti-revenge’. Ethnographic analysis of relations among victims, aggressors, and avengers reveals how alternation between relational excess and fissures makes individuation possible. The processes responsible for the composite character of personhood lead to a relational excess that needs to be restrained. The relation between revenge and anti-revenge is a key aspect of a Qom understanding of personhood, in which individuation needs to be achieved to avoid indifferentiation.
The phrase ‘Spirit of Revenge’ is taken from Nietzsche’s Thus Spoke Zarathustra, where it names the deepest source of human self-alienation. In Sartre – but perhaps I should be more precise and say in Being and Nothingness – as I will try to show, the spirit of revenge finds paradigmatic expression.
The AfD's Appeal in Eastern Germany and Mainstream Parties’ Responses
Jennifer A. Yoder
Introduction: AfD Successes in Recent Elections Describing the 2017 Bundestag election results as “The Late Revenge of the East,” the German newspaper taz reflected on why so many eastern Germans supported the far-right AfD. The newspaper
Bioculturalist approach can be fruitfully employed to explain why fictional violence is such an integral part of both our art and entertainment. In any cultural context aggression related biological traits are controlled and shaped in order to ensure both the internal order and the security of a community. William Flesch has argued that his process is guided by the tendency to admire altruistic punishers, who without self-interest assume the task of punishing evildoers. Spectators of such actions tend to react to it emotionally, both spontaneously and via reflection, thus giving the experience both an emotional and a meta-emotional aspect. This plays an important role in relating to the ways in which resorting to violence is justified in mainstream films. This scenario has a strong emotional appeal, even if the spectator would deplore such means in real life contexts. This discrepancy emerges even more strongly in the revenge scenario, which in a fictional context can appear satisfying and empowering despite the moral qualms the spectator might have concerning the ethics of revenge. Because of the deeply ingrained cult of individuality and doubts about the efficacy of government in maintaining law and order, these narrative patterns have developed especially strongly within American popular culture. However, judging by the worldwide success of such films, their appeal is nonetheless quite universal.
Austrian Rabbis Justify the First World War
Marsha L. Rozenblit
During the First World War Austrian rabbis played a major role in constructing a meaningful justification for the war that enabled both soldiers and those on the home front to endure the bloody conflict. Because Austria's main enemy in the first two years of the war was Russia, the 'evil empire' that persecuted its Jews, Austrian Jews, and rabbis in particular, saw the war as a just and holy war to liberate the Jews of Austrian Galicia, occupied by the Russian army at the beginning of the war, and also those of Russia itself. The war thus was a war of revenge for Kishinev; that is, for the pogroms in Russia. Such a definition of the war meant that Jews could fight both as loyal, patriotic citizens of Austria and also for a specific Jewish cause at the same time. In their sermons and writings, rabbis cogently expressed this wartime ideology, which persisted even after the Central Powers defeated Russia. Then rabbis, indeed Jewish spokesmen in general, understood the war in terms of guaranteeing the survival of the Habsburg Monarchy which protected the Jews from anti-Semitism and the dangers of nationalism.
EU Founders and Social Policy
The founders of European integration had to make momentous choices that have since deeply marked the EU. They decided to focus their efforts on market-building, hypothesizing that economic interdependency would lead in time to “spillover“ beyond the new Europe's original mandates, a decision that left many key dimensions of national sovereignty outside the mandate of integration. One of these dimensions was social policy, roughly defined as the welfare state and labor relations. This division between what the EU could and could not do has lasted, with limited exceptions, to the present. Market integration over time, however, indirectly shifted the ground under national social models, sometimes imposing adjustments that have worked against the legitimacy of Europeanization. More recently the EU, concerned about the need for social policy reform to confront globalization, has attempted to coordinate national social model change by “soft power“ methods. These methods, by and large, have not been effective. This essay will discuss the consequences of the founders' choices historically.
Response to Carl Plantinga's <em>Screen Stories</em>
In Screen Stories, Carl Plantinga concedes that films have considerable power to manipulate our emotions, attitudes, and even action tendencies. Still, he believes that film viewers do consciously engage in various types of cognition and judgment, and thus he argues that they can resist films’ manipulations. The “engaged critic” he calls for can assist in assessing how films create and convey their moral messages. I raise some questions about the account Plantinga gives of how both character engagement and narrative structures contribute to filmic manipulation. First, I note that there is an unresolved active/passive tension in his picture of film viewers. Second, I suggest that his treatment of narrative paradigm scenarios does not offer a strong enough account of the specifically filmic aspects of screen stories and how they differ from literary stories. And finally, I raise some questions about his ideal of the ethically engaged film critic and the social role to be played by such a critic.
Jeffrey Kopstein and Daniel Ziblatt
A core lesson of Germany's federal election of September 2005 is the enduring legacy of the communist past in East Germany, a legacy that substantially shapes politics in unified Germany. Fifteen years after unification, the crucial difference in German politics still lies in the East. The 2005 election demonstrated the enduring east-west divide in German party politics. The result is that Germany today has two coherent party systems, one in the East and one in the West. Combined, however, they produce incoherent outcomes. Any party that hopes to win at the federal level must perform well in the very different circumstances in the East.
Gender Nonconformity in Middle-Grade Fiction
variance remove it. He describes acts that can be considered in service of the “sweet revenge on gender” (2009: 69), because, while “queerness is not yet here … it approaches like a crashing wave of potentiality” (185). Halberstam’s work on the transgender