: Pluto Press . Foster , John Bellamy . 2000 . Marx’s ecology: Materialism and nature . New York : Monthly Review Press . Gibson , James J. 1979 . The ecological approach to visual perception . London : Houghton Mifflin . Huber , Matthew
Materialism with and without Marxism
Penny McCall Howard
Jaime Moreno Tejada
about soil. The social life of soil, a cultured geology of sorts, is at the heart of the debate. I use the term new materialism to convey the growing academic fascination with dirt. My suggestion is that these and other publications signal the rise of
Material Absences, Affective Presences, and the Life-Resumption Labors of Bosnians in Britain
Reflecting on ethnographic research undertaken in 2010–2011, I conceive of dispossession as fundamental to the individual and social experience of displacement for Bosnian former refugees residing in Britain. In this context, I pluck what I term 'repossession' from among the myriad strategies and practices that constitute life resumption after refugee displacement. Repossession is achieved through dynamic interplay between the affective influence of new material absences and presences. At the same time, it includes the reflexive construction of new rhetorical stances regarding materialism. I examine how the attainment of 'materially qualified life' through repossession contributes both to personal recovery and to the formation and consolidation of the British Bosnian diaspora. In this way, repossession achieves material certainty in the present, subsequent to the uncertainty of the past dispossession event.
For a New Materialist Analytics of Time
. First, it illuminates the quotidian ethics of ‘modern’ time. Millenial and ritual time is well-studied within anthropology. Yet as with lived materialism more generally, there is little ethnography of secular time ( Copeman and Quack 2015 ). Time
, liberty and despotism, the modern age and the middle age, reason and superstition.” 14 During the difficult transition to modernity, in the nexus of Enlightenment and Revolution, materialism was not simply a curiosity without real-world implications
Jeffrey D. Burson
This article explores the relationship of religion, universal histories of philosophy, and eighteenth-century French vitalism in the work of Abbé Claude Yvon. Yvon, while in exile in the Netherlands, was a high-ranking associate of the Masonic societies of The Hague and close to radical publishers. He was also heralded as a materialist and radical Enlightenment partisan. Upon his return to France in 1762, his significant role in the Prades Affair (1752) led to mistrust and scorn on the part of the French clerical establishment, but he also spent the bulk of his later years writing anti-philosophe apologetics for the Catholic Church. This unlikely collision of seemingly inimical career trajectories makes Yvon a figure that transcends common understandings of Catholic Enlightenment, as well as recent scholarly taxonomies of “radical” and “moderate” Enlightenment introduced by Jonathan Israel's controversial synthesis of the age. Yvon's awkward adherence to a kind of “vitalistic materialism” is but one such aspect of his ambivalent position on the peripheries of radical and Catholic Enlightenment currents.
Peter M. Haswell
-gratification, materialism is also, but perhaps more strongly, associated with power and dominance over the physical world ( Burroughs and Rindfleisch 2002 ). Dominance over nature is much akin to, and likely associated with, the oppression of subsets of humanity ( Hessler
Donald Wolfit, Marginality, and The Merry Wives of Windsor
. 38 Raw, Theatre of the People , 36. 39 Alan Sinfield, Shakespeare, Authority, Sexuality: Unfinished Business in Cultural Materialism (London: Routledge, 2006), 198. 40 Simon Barker, ‘Shakespeare, Stratford, and the Second World War’, in Makaryk
The boom and the bubble?
This article engages with the constitution of the anthropology of infrastructure as an autonomous subdiscipline. Rather than laboring in the service of demarcating a new field of study, anthropologists, I argue, should strive for a critical deconstruction of the contemporary infrastructural moment. In the first part of the article, I engage with the arguments in favor of infrastructure as an analytical lens by focusing on their treatment of relationality and materiality. I pinpoint the limitations of these approaches and argue that their epistemological and theoretical assumptions blunt the critical potential of anthropological studies of infrastructure. The second part of the article looks at theoretical alliances that favor connecting the anthropological study of infrastructure with a critical analysis of the production of nature and the built environment.
Humanists, Clashing Cartesians, Jesuits, and the New Physiology
Jeffrey D. Burson
During the sixteenth century, Jesuit renovations of medieval Aristotelian conceptions of the soul afforded an important discursive field for René Descartes to craft a notion of the soul as a substance distinct from the body and defined by thought. Cartesianism, however, augmented rather than diminished the skeptical crisis over the soul and the mind–body union. This article explores the work of a Jesuit intellectual, René-Joseph Tournemine, whose attempt to navigate between Malebranche’s Cartesianism and the metaphysics of Leibniz proved influential during the eighteenth century in ways that intersect with the development of Enlightenment biological science. Tournemine’s theologically motivated conjectures about the nature of the mind–body union reinforced an important shift away from considering the soul as a metaphysical substance in favor of seeing it as a pervasive motive force or vital principle animating the human organism.