Social Philosophy (Philosophy)

Traditionally, exploration into the specifics of social interactions is not popular with political philosophers. This chapter aims to demonstrate just how vital this task is for those who wish to truly understand justice as a relational phenomenon. With this is mind, my analysis not only promotes the discussion of microaggressions but also demonstrates the kind of work political philosophy must engage in to fully grapple with social injustices as they operate in the real world.

The conviction underlying this book is that if we accept vulnerability as a dominant condition of contemporary life, then we should question the philosophical image that understands vulnerability as the negativity of a so-called full life. Rather, vulnerability should be thought of as a new condition with its challenges and resources. My goal in this book is to suggest a way for people to live their vulnerability as a transformative power. I focus on the ways in which vulnerability can become an effective resource that connects people and supports their transformative political actions. I argue that focusing thusly on vulnerability holds a productive potential for suggesting new modalities of transformative processes and individual agency, as well as a new attentiveness on behalf of critical discourses in general and feminist philosophy in particular.

My nine-year-old son, .feremy, once told me that when he grows up and becomes a doctor, he wants to use the money he makes to promote anarchism. Naturally, I replied that this was a wonderful aspiration, especially since so few doctors that I know devote their considerable incomes to such noble causes.

This is a final draft of the article published in Environmental Ethics 11 (Fall 1989): 243-258. This assessment of  the Promethean dimension of Marx's thought is accurate, but though it mentions Marx's more dialectical side and its potential implications, this aspect is seriously neglected in the article . A more balanced assessment is presented in "Marx's Natures," a draft version of which can be found on this site. This article should be read in connection with the latter one.

the most extensive overview of anarchist theory and practice yet to appear. His survey of the history of ecological thought is therefore quite welcome. Nature's Web is a valuable work for anyone concerned with ecological issues, and is essential reading for those interested in the relationship of ecology to anarchist and libertarian ideas. The study is noteworthy for the broad scope of its inquiry into the roots and development of ecological thought and values.

Η παρούσα εργασία εστιάζει το ενδιαφέρον της σε µια ιδιαίτερα προβληµατική όψη της ελληνικής ωδειακής εκπαίδευσης. Πρόκειται για τη µη επίσηµη αναγνώριση των σπουδών στα λαϊκά και παραδοσιακά όργανα. Εκκινώντας από εθνογραφικού τύπου δεδοµένα, φιλοδοξεί να φωτίσει τη σχέση ανάµεσα στην έννοια της αναγνώρισης και την έννοια της κοινωνικής ορατότητας καταφεύγοντας έτσι στη σκέψη του Γερµανού φιλόσοφου Axel Honneth. Προκειµένου να κατανοηθεί η σηµασία της άρνησης αναγνώρισης, δηλαδή της στέρησης του δικαιώµατος να είναι κάποιος κοινωνικά ορατός, θα δοθεί καταρχήν έµφαση στο ρόλο που αναθέτει ο Honneth στην αναγνώριση ως βασική προϋπόθεση για τη διαµόρφωση της ταυτότητας ενός ατόµου, ενώ στη συνέχεια θα επιχειρηθεί µια ανάλυση της ωδειακής συνθήκης σχετικά µε την εκµάθηση/διδασκαλία των λαϊκών παραδοσιακών οργάνων χρησιµοποιώντας ως αναλυτικό εργαλείο αυτό που ο Honneth ονοµάζει «επιτελεστικό χαρακτήρα» της αναγνώρισης, αναφερόµενος σε όλες εκείνες τις «εκφραστικές χειρονοµίες» που συνοδεύουν την κοινωνική επιβεβαίωση. Λέξεις κλειδιά: κοινωνική αναγνώριση, κοινωνική ορατότητα, ταυτότητα, λαϊκή-παραδοσιακή µουσική, ωδεία The present paper focuses on a problematic aspect of the educational context of Greek conservatories. It is about the non-official recognition of the studies in popular and traditional musical instruments. By taking as a starting point ethnographic data, it attempts to shed light on the relation between the concept of recognition and the concept of social visibility. Thus, it builds on the thought of the German philosopher Axel Honneth. In order to understand the significance of the denial of recognition, that is, the deprivation of an individual's right to be socially visible, the paper will first give emphasis to the role assigned by Honneth to the recognition as the basic prerequisite of the identity formation. Then, it will proceed with an analysis of the conservatory condition regarding the learning/teaching of popular and traditional musical instruments using as an analytic tool what Honneth calls the "performative character" of recognition, referring to all these "expressive gestures" which accompany social affirmation.

Europe, an effective confederal municipalist Green movement in the u.s. could demonstrate an alternative way forward. Social Ecology is a comprehensive holistic conception of the self, society, and naturei. It is, indeed, the first ecological pHlosophy to present a developed approach to all the central issues of theory and practice. It sets out from the basic ecological principle of organic uni$ in dfuersity, affirming that the good of the whole can be realized only through the rich individuality and complec< interrelationship of the parts, and it applies this fundamental insight to all realms of erperience. ln affirming such a holistic approach, Social Ecology rejects the dualism that has plagued Western civilization since its beginning;s: a dualism that sets spirit against mattet soul against body, humanity against nature, subjectivity against ofiectivity, and reason against feelings; a dualism that is intimately related to the social divisions that are so certral to the history of civilizationruler versus ded, rich versus poo4 urban versus rural, "civilized" versui "savagef'male versus femalq in short, the dominant versus the dominated. ln opposition to this dualism, Social Ecology proposes a principle of ecological wlnleness, which Bookchin defines as 'a dynamic unity of diversity" in which "balance and harmony are achieved by wer-changing differentiation." As a result, "stability is a function not of simplicity and Iahn

It's very striking to juxtapose Buddhism and Stirner on the topic of "individual thought," since Buddhist philosophy teaches the doctrine of anatman or anatta, which means "no-self," while Stirner, on the other hand, puts the self, which he refers to as "I," the "unique" or the "ego," as the center of everything. Some Stirnerites object to a focus on the concepts of "ego" and "egoism" in Stirner. Yet, there are over three-hundred instances of der Egoist, egoistisch, der Egoismus, etc. in Stirner's major work. So let's let Stirner be Stirner. We end up with the stark and diametrical opposition: no-self vs. egocentrism.

Hobbes’s political philosophy starts from a number of premises that are supposed to be self-evident, supplemented by various observations from experience. These statements are examined critically and in their interrelatedness in order to find out to what extent Hobbes provides a convincing system of thought. The importance of the basis of man’s actions, his self-interest, is inquired, since it serves as the basis of his practical philosophy. After this, Hobbes’s views on ‘moral’ notions are expounded. As it turns out, Hobbes maintains a number of concepts that have such a connotation, but interprets these in a specific way. The article is concluded with a modest systematic reconstruction of Hobbes’s main thoughts in practical philosophy.

The task to reshape governments in the countries confronted with the Arab Spring prompts the question whether there are necessary conditions to realize a stable society that simultaneously seeks to eliminate the elements that have led to the uprisings. Acknowledging some constitutional rights seems indispensable in such a process. I argue that such a state of affairs is indeed the case, at least now that the ‘old’ justifications to differentiate between people do not suffice anymore. That is not to say that the countries involved will have identical laws in each respect, but merely that a common basis has to be realized, manifested in political and legal equality, so this given does not derogate from the fact that each country’s specific legislation needs to be shaped in the light of its own history. Such a basis has no ‘moral’ character, but is simply a necessary condition to prevent sedition.

The discussion of issues in political ecology has expanded greatly in recent times, above all as the result of growing concern about far-reaching ecological problems that seem to require an effective political response in the near future. These problems include global warming, ozone depletion, species extinction, desertification, loss of topsoil, depletion of global fisheries, disposal of nuclear waste, global population growth, environmentally-related illness, acid rain, and decline in air and water quality. Concern about disruptions caused by global climate change and the massive global loss of biodiversity has been a major impetus to debates in political ecology.

F*ck May 68, Fight Now: Exploring the Uses of the Radical Past from 1968 to Today

Session 1: History is a Weapon

June 8, 2018

Department of History, University of Liverpool

https://archive.discoversociety.org/2018/09/04/circumnavigating-the-past-foreclosing-the-future-commemoration-of-the-radical-past-in-the-amnesiac-present/

Рассмотрены процессуальные категории социальной интеграции и дифференциации применительно к
описанию эволюции отечественной образовательной системы и выявлена их диалектическая взаимо-
связь. Показано место исследуемых понятий среди таких философских категорий, как «единичное –
особенное – множественное», «единое – множество», «целостность – фрагментарность», «универсаль-
ность – партикулярность». Образование понимается в первую очередь как система, развитию которой
присущи тенденции интеграции и дифференциации на различных ее уровнях, что позволяет объеди-
нить социально-функциональный и философско-антропологичский взгляды на онтологическую сущ-
ность и цели образования.

In the spring of 1987, Donald Davis, an environmental sociologist at the University of Tennessee arranged a talk there by Murray Bookchin. At the time, I was working very closely with Bookchin, and I went there to meet with him and Davis, who had been a student and staff member at the Institute for Social Ecology. During the visit, Bookchin showed me the proofs for an article entitled "Thinking Ecologically: A Dialectical Approach," a large part of which was an attack on deep ecology, systems theory, Asian thought, and the radical environmental organization Earth First! I was disturbed by what I read. I found it to be seriously lacking in careful analysis or nuance, and often to be unfair to the objects of attack. I suggested that he rewrite it, making sure that he did not over-generalize or misrepresent any positions. He replied, rather unconvincingly, that it was too late to make any changes, and he did not respond in any way to the content of my suggestions. 1 What I did not know at the time was that he had recently written a much more extreme attack on deep ecology, in which he had parodied, and, indeed, The Trumpeter

This ar ti cle ex plores and of fers a qual i fied de fence of the claim that the en ti tlement to for give a wrong doer be longs to the vic tim of the wrong. A sum mary account of for give ness is given, fol lowed by ar gu ments in fa vor of the vic tim's pre rog a tive to for give. Pri mary, or di rect vic tims are then dis tin guished from sec ond ary and ter tiary ones, which point to a plu ral ity of pre rog a tives to for give. In cases of con flicts be tween these pre rog a tives it is em pha sized that spe cial care should be taken to pro tect the pri mary vic tim's en ti tle ment, with out giv ing an ab so lute and ex clu sive sta tus to the lat ter pre rog a tive. Grounds for lim it ing the pri mary vic tim's pre rog a tive re gard ing for give ness in clude (a) cases where harm to sec ond ary and/or ter tiary vic tims are greater than the harm re sult ing from the orig i nal wrong com mit ted against the pri mary vic tim, (b) the so cial dimen sions of the el e ments of for give ness, and (c) the need for self-forgiveness when a re pen tant wrong doer is not for given by any of the vic tims. The prac ti cal sig nif i cance of these ar gu ments are il lus trated by con sid er ing the crit i cism that the South Af ri can Truth and Rec on cil i a tion Com mis sion have for given per pe trators in ways that in ap pro pri ately pre-empted the pri mary vic tims' en ti tle ment to for give.

Despite more than a decade of widespread pubric discussion of "ecological crises" and,,enviro.r*arrtul problems,,, r"tfra"ti. ecological thinking has had only the *ort *u.ginal influence on contemporary society. The widespread tendenry to triviarize ecology is not limited ro its recycting Uy media, industry and politics for inclusion on their endless lists of ,.issues,,, ,,corcJrns,,, and "items on the agencra-" More disturbing irirr. ""..iii.ur treatment of ecological concep-ts by virtuallyitt tt. prevailing currents in social theory, including .,r., ih. allegldly most radical varieties.

A film, if it is worthy of deep reflection, takes us on a certain kind of voyage of the imagination, a voyage that creates a certain reality, and that has a certain relationship to many realities and to the real. Beasts of the Southern Wild is such a film. So we might ask what kind of voyage it takes us on and what kind of realities it leads us to encounter. We might inquire into the nature of its imaginary. What, we might ask, is the fundamental fantasy that is expressed in the film? What, if any, are the contradictions of that fantasy? Is this fantasy a mode of truth-discovery, selfrealization and self-liberation, or is it a mode of denial, self-limitation and self-destruction? How does this fantasy relate to the dominant ones of the society?

: 57-65.] This biography by Marie Fleming is highly recommended as a comprehensive, readable survey of the life and ideas of Reclus. The book is a revised and improved edition of Fleming's earlier The Anarchist Way to Socialism: Elisée Reclus and Nineteenth-Century European Anarchism, which was already the best source of information on Reclus in English. While the only other extensive study in English, Dunbar's Elisée Reclus: Historian of Nature is useful for those interested in Reclus as a geographer, Fleming's work is far superior as a presentation of Reclus as a complex human being and a fascinating historical figure. She gives the events of his life a rich context in nineteenth-century European history, in the radical milieu of that period, and, most particularly, in the events and ideas of the anarchist movement of the epoch. Where the work is weakest is in the area of theory. Fleming hardly mentions Reclus' most important work of social theory, L'Homme et la Terre, an impressive six-volume study, and she makes only a few brief references to other theoretical discussions.

Санкт-Петербургский государственный университет (СПбГУ), Санкт-Петербург 199034, Российская Федерация Аннотация: В середине 90-х годов прошлого века в России начался поиск современных моде-лей конструктивного взаимодействия пенитенциарной системы и религиозных организаций с целью расширения межконфессионального взаимопонимания, профилактики экстремизма и формирования толерантности среди спецконтингента. В Санкт-Петербурге образовалась экуменическая группа, состоящая из мусульманского имама, православного церковнослу-жителя, иудейского раввина, буддийского ламы и католического церковнослужителя. Была поставлена и реализована задача совместного посещения заключенных с целью просве-тительской работы и осуществления гуманитарных проектов. Данный опыт воспитания толерантности отражался в СМИ и ведомственных изданиях, а также-в материалах на-учно-практических конференций. В статье анализируются основные мировоззренческие принципы межрелигиозного взаимодействия в условиях тюремной системы, описывается историко-культурный и социальный контекст проекта, а также-личный опыт участия автора в составе данной группы. Обращается внимание на то, что участниками группы производилось масштабное и доступное разъяснение спецконтингенту объединяющих ос-нов традиционных российских конфессий, тогда как разъединяющими и интолерантны-ми выглядели прозелитические усилия адептов некоторых нетрадиционных религиозных направлений, пытавшихся пополнить свои ряды лицами, находящимися в учреждениях уголовно-исправительной системы. Автор предлагает попытку философского осмысления последовательного процесса культивирования толерантного сознания, влияния религии на исправление преступников, обращает внимание на важность профилактики ксенофобии и религиозной нетерпимости в местах лишения свободы. По мнению автора, успешное межрелигиозное пенитенциарное взаимодействие основано на активной преобразователь-ной социальной деятельности, когда общие нравственные и гражданские идеалы и ценности ставятся выше личных, не входят с ними в противодействие. Прослеживается преемствен-ность отечественной и европейской научной мысли в вопросе поиска путей преодоления псевдорелигиозного экстремизма, а также подчеркиваются характерные особенности рос-сийского подхода к разрешению противоречий в социально замкнутой среде. Делается вы-вод, что, посредством совместных гражданских усилий, в пенитенциарной системе возмож-но своевременное купирование вспышек интолерантности и предотвращение религиозных конфликтов. Ключевые слова: конфликт, толерантность, интолерантность, ценность, профилактика экс-тремизма, пенитенциарная система. Благодарности: 1) Работа выполнена при поддержке Российского фонда фундаментальных исследований. Проект 19-011-00779 «Нелиберальные концепции толерантности: история, практика, перспективы». 2) Статья опубликована при финансовой поддержке Фонда развития конфликтологии.

John Searle, in several articles and books, has contended that institutions incorporating status functions with deontic powers are created by collective acceptance that is not analysable into individual acceptance. I point out three self-contradictions in Searle’s exposition.

concludes his excellent study of the life and work of William Godwin with the judgment that Godwi'n is "a rare example of a man who excelled in both philosophy and literaLure"' and I'stands forth as an authenti-c human being, a truly creaEive writer, and one of the great humanists of the Western tradition."

Edited version of published paper presented at 'Is Black and Red Dead?' Conference, Centre for the Study of Social and Global and Justice (CSSGJ) University of Nottingham, 7-8 September, 2009

https://socialhistoryportal.org/news/articles/110943