This article concerns challenges arising from the development of economic globalization as the so-called “creator of a new world order“ and its tendency to deteriorate the foundation of a global order in terms of social justice, solidarity, and human dignity. As main point of referral functions, the report of the "Commission Stiglitz, Sen and Fitoussi" on the Measurement of Economic Performance and Social Progress that refers to the European Commission's strategy of development, acknowledges the need for these values. On behalf of this reflection, this article is based on the recent outcomes of the exploration of these social quality issues in a recent published book by the Foundation on Social Quality. The article argues that indicators are needed in order to understand the effects of societal changes in response to the current economic globalization, which increases inequality and the fragmentation of the labor market.
Jonathan Judaken, Rebecca Pitt and Ronald Aronson
These articles deal with the theme of revolutionary hope in Ron Aronson’s work. Jonathan Judaken looks at Aronson’s conception of the politics of everyday life, or existentialist politics, inspired by Herbert Marcuse’s Marxism, which offered an explanation for inequality, privilege, and other social evils, as well as pointing the way to a solution to those problems. Rebecca Pitt deals with Aronson’s activism and commitment to changing the world, contextualizing this in Aronson’s work: his book on Sartre’s Second Critique, as well as his most recent work on social progress and hope.
Postfeminist Rhetoric in Christian At-Home Daughterhood Texts
In 2010, media outlets began to buzz about a trend among young conservative Christian women—a rise in at-home daughterhood, a practice in which women forgo college and paid work in favor of staying at home and honing their homemaking skills until marriage. These reports suggested that the practice was out to “turn back the clock on gender equality” and declare, “In your face, feminism!” While these accounts frame at-home daughterhood as a rejection of feminism, I suggest that advocates actually employ postfeminist strategies to make the practice palatable to contemporary women. My argument uses critiques of postfeminism to advance historical and sociological debates about the complicated role of feminism in conservative Christianity. Analyzing texts from parenting workshops and promotional materials, I find proponents acknowledge social progress on gender equity issues, but dismiss feminist politics through tactics of humor and depoliticization.