), a question remains: How can solidarity be scaled up as a component of society-wide political strategies? Clearly, interpersonal and group solidarity has emerged vis-à-vis the failure of welfare policies in capitalist democracies, galvanizing debates
Il/legality and solidarity in housing struggles in (post)socialist Sofia and Caracas
Mariya Ivancheva and Stefan Krastev
In this paper I examine the role of emotions in the initial development of self-awareness through intersubjective communication between mother and infant. I argue that the empirical evidence suggests that the infant's ability to communicate is initially an ability of the infant to share emotions with the mother. In section one I examine the biological foundations that allow infants from birth to interact with others of their own kind, focusing on the abilities which allow them to engage in emotional relationships with others. These include an infant's ability to express, share, and regulate emotions as well as her brain's ability to imitate the neuronal activity of another. In section two, I explore the fit between Sartre's phenomenologically-based account of intersubjectivity in Being and Nothingness and the accounts from psychology and neuroscience that I've examined in section one, focusing on his phenomenology of the Look and the emotional response he claims it elicits. In section three I examine the explanatory gap objection that Sartre among others could raise to my attempt to understand phenomenological accounts of human reality and scientific ones in light of each other. I don't have any final answer to this objection, but I offer some thoughts on why I think it's less of a problem than it might first appear to be.
Phyllis Sutton Morris, co-founder of the Sartre Society of North America and member of its executive committee for several years, died on May 31, 1997 from complications due to cancer. Phyllis received her undergraduate degree in philosophy from the University of California at Berkeley and her doctorate from the University of Michigan. She taught for several years at Kirkland College in New York and was, at various times in more recent years, on the faculty at LeMoyne College, Oberlin College, and the University of Michigan. She was a devoted teacher who dedicated a great deal of time and energy to preparing her classes and to meeting with students.
Hilary Callan and Brian Street
The article addresses the position of anthropology in new educational contexts, considering anthropology in education and the anthropological study of education. While some transatlantic comparisons are drawn, the emphasis is on developments within the U.K. These are treated historically, using the Royal Anthropological Institute's experience in working for an anthropological presence in pre-university education from the 1980s to the present as an extended case-study. The work done by the RAI's Education Committee to design and introduce a new GCE A-level in anthropology, culminating in its successful accreditation by the national regulator, is recounted in the style of 'rich ethnography'. A case is made for the potential of academic associations to create the alliances across sectors that are needed in this context; and conclusions are tentatively drawn regarding the implications of these initiatives for the future of the discipline and its public engagement.
It is often thought that, with an appropriate spiritual foundation to work towards moral responsibility and social justice, it would be enough if individuals to follow, as Kant suggests, “the moral law within me“, doing away with outdated structures and with traditions that seem to have become an end in themselves. Yet social structures and philosophical concepts in today's complex world have deep roots in values that, in the past, were understood to be religious and that can be neither denied nor replaced at random. Besides, isn't that “moral law within me“ that was the driving force behind a prophet to “stand up for what is just“, even against social and religious authority. Here is the root out of which traditions grow like branches and structures are built according to necessity. The Qur'anic vision presented here is one of using the diversity of the branches for a constructive competition in producing fruits of balanced justice and peace.
Anthropology of Infrastructure and Debates around “Green” Transit
Heather Anne Swanson
. What does the growing interest in railroads—exemplified by this collection of articles—tell us about current anthropological concerns, as well as about how the discipline might further contribute to wider debates about the politics of infrastructures
Ivi Daskalaki and Nadina Leivaditi
for refugees’ integration within wider European society, education has increasingly come to the forefront of policy responses ( Scientific Committee for the Support of Refugee Children 2017 ). Simultaneously, as “the refugee” is increasingly no longer
Theorizing dispossession and mirroring conspiracy in the Republic of Georgia
Katrine Bendtsen Gotfredsen
, this aspect is connected to the experience of no longer being possessed by the wider social domain. It is shaped by the loss of social significance and morally viable subjectivities caused by being cast as living symbols of a dark oppressive Soviet
Hege Høyer Leivestad and Johanna Markkula
of logistics labor ( Chua et al. 2018 ; Cowen 2014 ). What distinguishes our approach within this debate is our assertion that logistics is only productive—and destructive—in as far as it is also operating within wider networks of dependency. In this
worked for forty-five years within British Jewry and been very aware of two narratives which made the communities in which I grew up and served feel deeply insecure. The first said it was important to have cordial relationships with wider society – but