historical context, I will consider manifestations of the cultural phenomenon of Hamletism, understood as ineffectuality, vacillation or irresolution in social and political commitment, 2 an exploration that seeks to contribute to the reception of
Explaining the Rise of Corporate Social Responsibility in China
Ka Lin, Dan Banik, and Longfei Yi
factors—primarily domestic political commitment, academic interest, and international influence. We have also discussed how governmental and semi-governmental agencies have in the past promoted CSR in China by establishing guidelines to regulate firm
AIDS Responses in Uganda as Event and Process
Lotte Meinert and Susan Reynolds Whyte
This article explores the responses to the AIDS epidemic in Uganda as events and processes of projectification. AIDS projects became epidemic. Prevention and treatment projects supported by outside donors spread to an extent that made it hard for some to see the role of the Ugandan state and health-care system. We describe the projectified AIDS landscape in Uganda as projects make themselves present in the life of our interlocutors. We argue that the response in Uganda was syndemic; many different factors worked together to make an effect, and the epidemic of responses did not undermine the Ugandan state but played a crucial part in rebuilding the nation after decades of civil war. A problematic consequence of the projectified emergency response to epidemics such as HIV/AIDS, which is a long-wave event, is that projects have a limited time frame, and can be scaled down or withdrawn depending on political commitment.
Utopia, Critique, and Muslim Role Models in Secular France
Jeanette S. Jouili
This article examines the work and public reception of two, outspokenly Muslim, French rap artists. While both promote similar visions of a cosmopolitan French nation inclusive of its racial and religious (in particular Muslim) minorities, they express very different kinds of affective attachments to the French nation. I show that it is these affective attachments rather than their piety that explains their different reception within France?s media and political landscape. My claim in this article is that while secularity can be considered to be more lenient than often expected towards religion, it does not show the same flexibility towards the political commitments that go along. Thus, the legitimate secular subject, especially when of immigrant and Muslim background, must be loyal to the nation-state and display the corresponding affective structures.
One of the most long-standing and potent charges against pragmatism from the point of view of political philosophy has been that of acquiescence. 1 Whatever the personal, moral or political commitments of particular pragmatists, this criticism alleges, pragmatism is vulnerable to appropriation by whatever social forces are most powerful. This criticism takes various forms (MacGilvray 2000), but its core can be fairly simply stated. On the one hand, pragmatism (at least in its Deweyan version) subsumes theoretical reasoning within practical reasoning. For the Deweyan account, inquiry is understood as a particular kind of activity. Like other activities, it is pursued in order to achieve particular goals. In its course one’s goals may change, new conceptions of what one is doing emerge and indeed who one is may emerge, etc. But inquiry should be understood as goal-directed activity, and successful inquiry as that which allows us to deal with the environment in better ways. On the other hand, Deweyan pragmatism is notoriously reticent about setting out ‘final ends’ for the sake of which this activity takes place (Richardson 1999: 122). Inquiry is then viewed as instrumental and goal-directed, but the goals to which it is or should be directed are left out of the picture of practical reasoning. Accordingly, social consensus or power rushes to fill the vacuum. The dilemma that this position presents for the pragmatist, then, is that either she abandons the aspiration to say something critical about existing social and political arrangements or she abandons the pragmatist view of inquiry: she cannot have both.
John Gillespie and Sarah Richmond
political commitment are clearly still valuable today. However, it is clear that the controversies discussed are not merely ‘academic’ matters, but rather concern highly practical moral and political challenges. This is poignantly evident since this
A Response to John Dunn
political commitment and a historical period between 1789 and 1989 is rather baffling from where I sit in an organization engaged daily in armed conflicts around the world. Dunn’s ingredients for revolution are well chosen. His insistence seems right that
literary studies, disability studies, and aeromobilities. They make salient the many challenges, remaining and new, faced by mobilities researchers in their theoretical, social, and political commitments. Mathieu Flonneau's case study of the Paris beltway
An open reflection on leadership, solidarity, and contemporary regional integration
Harlan Koff and Carmen Maganda
. Amidst the negativity generated by the coronavirus crisis, positive examples of solidarity have also emerged, including political commitments to an important international norm: access to clean and safe water for all. Water solidarity has become an
On Writing, New Wave, and the Ends of Cultural Studies
emergence of “new political subjectivities.” 5 In spite of manifest theoretical correspondences and shared political commitments, there is much that separates these two synchronous appropriations of Cultural Studies. For one, the location of their political