Academic literature on the topic 'Content-based criticism'

“Content Preservation” by Tyler Burge is one of the most influential articles in the epistemology of testimony. Burge argues for three theses: (1) That we enjoy a prima facie entitlement to take testimony (presentations-as-true) at face value, (2) That this entitlement has an a priori basis, based in the nature of reason, and (3) That in some cases testimony-based beliefs are warranted a priori. Most of the debate in the testimony literature is over the truth of (1). Most of the criticism of Burge’s paper focuses on (3). Burge has since abandoned (3). What about (2)? Burge’s argument for (2) i

This chapter is concerned with international law’s claim to legitimate authority and the role played by the doctrine of sources in meeting this claim. It argues that the kind of formal assessment of legality inherent in sources doctrine expresses a specific view of the legitimate authority of international law. Here, the chapter tries to defuse two misleading lines of attack: one based on the vagaries of the processes of customary law formation and ascertainment and the other based upon the exhaustiveness of sources doctrine as traditionally conceived. As this chapter shows, both criticisms mi

Drawing on a spectrum of genres, such as autobiographies, diaries, didactic tracts, novels and travelogues, this book examines the sociocultural incentives that enabled the emergence of middle-class Hindu and Brahmo women authors as an ever-growing distinct category in nineteenth-century Bengal and the factors facilitating production and circulation of their creations. By exploring the intersections of class, caste, gender, language, religion, and culture in women-authored texts and by reading these within a specific milieu, the study opens up the possibility of re-configuring mainstream histo

Early in the nineteenth century, British Quakers broke through a century-long hedge of Quietism which had gripped their Religious Society since the death of their founding prophet, George Fox. After 1800, the majority of Friends in England and Ireland gradually embraced the evangelical revival, based on the biblical principle of Jesus Christ’s atoning sacrifice as the effective source of salvation. This evangelical vision contradicted early Quakerism’s central religious principle, the saving quality of the Light of Christ Within (Inward Light) which led human beings from sinful darkness into s

AbstractThe human rights regime—as law, institutions and practice—has been facing criticism for decades regarding its effectiveness, particularly in terms of unsatisfactory overall implementation and the failure to protect the most vulnerable who do not enjoy the protection of their States: refugees. Turkey is the country hosting the largest refugee population, with around four million at the end of May 2020 (https://www.unhcr.org/tr/wp-content/uploads/sites/14/2020/06/UNHCR-Turkey-Operational-Update-May-2020.pdf). As an administratively centralised country, Turkey’s migration policy is implemented by central government agencies, but this has not proved sufficient to guarantee the human rights of refugees on the ground. Meanwhile, in connection with urbanisation, decentralisation and globalisation, local governments around the world are receiving increasing attention from migration studies, political science, law, sociology and anthropology. In human rights scholarship, the localisation of human rights and the potential role of local governments have been presented as ways to counter the shortcomings in the effectiveness of the human rights regime and discourse. While local governments may have much untapped potential, a thorough analysis of the inequalities between local governments in terms of access to resources and opportunities is essential. The Turkish local governments which form the basis of this research, operate in a context of legal ambiguity concerning their competences and obligations in the area of migration. They also have to deal with large differences when it comes to resources and workload. In practice, therefore, there is extreme divergence amongst municipalities in the extent to which they engage with refugee policies. This chapter seeks to answer the question why and how certain local governments in Turkey come to proactively engage in policy-making that improves the realisation of refugees’ rights. Exploratory grounded field research among Turkish local governments reveals four main factors that enable and facilitate the engagement of local governments in refugee policies: (1) the capacity of and institutionalisation in local governments; (2) the dissemination of practices and norms surrounding good local migration and rights-based governance through networks; (3) the availability of cooperation and coordination with other actors in the field, and (4) political will. Collectively, these factors illustrate how a new norm—the norm that local governments can and ought to engage in policy-making improving the rights of refugees—is cross-pollinating and taking root among Turkish local governments. This understanding will provide valuable insights into how norms are developed, travel and are institutionalised within social and institutional networks, and how differences in access, capacity, political and cooperative opportunities may facilitate and obscure the path to policies improving human rights on the ground.

Let’s take a step back. In the introduction, I sought to demonstrate some of the ways in which formalism has become instinctive in literary criticism, using several different genealogies. The first briefly surveyed some current thinkers, including Franco Moretti, Caroline Levine, Jonathan Kramnick and Anahid Nersessian, who assert that formalism is constitutive of literary study and a distillation of the best elements of its scholarly history. The second looked at how formalism had emerged as a contrast to methods based on reading for the content and ideas of literary texts, considering first a trajectory up to the New Criticism and Cleanth Brooks’s diagnosis of the heresy of paraphrase and subsequently an arc away from it, one through Fredric Jameson and Jacques Derrida that maintained the suspicion of literary content. And the third looked at the scholarship that formed the ‘ethical turn’, which similarly refused to read for the moral thought in literature, preferring to emphasise the ethical effects of form. All the while, though, there has been a sort of normal science of literary criticism that largely refused the insistence on form and was willing to let its scholarship rest with attempts to bring authors into conversation with issues that the critics cared about. That school of criticism has never received the dignity of a formal title, and I concluded by suggesting that it deserved one. Moreover, I argued, the moral thought in Victorian narratives offered a useful example in this regard, since it is a literary tradition deeply concerned with communicating an important message, and subsequent traditions in moral philosophy offer useful resources for clarifying the ideas such authors had....

Wikipedia is in the top ten of the most visited websites in most places in the world and makes up the backbone of the Internet’s information ecosystem. Despite the global presence of the website and its sister projects, the knowledges of the African diaspora, in particular the Caribbean, are poorly represented. This chapter introduces and outlines Black-led projects, campaigns, and initiatives both within and outside of the formal networks of the Wikipedia communities and the Wikimedia Foundation. The history and value of Black encyclopedic sources are explored and frame the important work by projects like Black Lunch Table, WikiNdaba, Ennegreciendo Wikipedia, and AfroCROWD, which were started to help these editors and bridge content gaps. In June 2020, the Wikimedia Foundation released a statement in support of Black Lives highlighting the support they provide to U.S.-based projects. This was followed with criticism from the community on missed opportunities to acknowledge the work and networks outside the United States of on-wiki communities, information activists, academics, independent scholars, and communities who often go unrecognized. This chapter explores how the system of white supremacy is a part of libraries and archives and Wikipedia; how Black-led shared knowledge information activists are circumventing the system; and suggestions for a more inclusive path forward.

This chapter traces how the seemingly united front against the G7 by rising powers and civil society actors broke apart in the early 2010s. While rising power criticism of the G7 waned after the first G20 summits, civil society organizations (CSOs) maintained their critical stance and extended it to the G20. The chapter argues that, from the beginning, contestation by the two sets of actors had focused on different issues. Opposition by rising powers was driven mainly by their own exclusion from the governance club. In contrast, many civil society actors rejected not only the exclusiveness of the G7 on a much more fundamental level but also the idea of liberal macroeconomic coordination as such (policy content). To demonstrate this, the chapter develops a framework for analysis, based on the introductory chapter to this volume. It, then, describes the G7 and its post-Cold War development and analyses the key institutional bones of contention for the BRICS states and for important non-state actors. The analysis shows that rising power governments always had been much closer to business actors and G7 members than to CSOs in their vision for macroeconomic governance. The upgrading of the G20 brought the divergence of positions between the BRICS and CSOs clearly to light as it satisfied the BRICS’ desire for inclusion and left CSOs alone with their more fundamental critique of liberal governance through small groups of powerful states.

The chapter examines whether religious markers can legitimately be part of a state supported national identity by considering symbolic religious establishment involving state endorsement of religion. The liberal neutralist position—rejecting any state endorsement of culture or religion—and the liberal culturalist position—allowing culture but not religion to be endorsed by the state—are mistaken.The chapter argues for a disaggregation approach that views religion (and culture) as phenomena with several dimensions, each raising different issues of legitimacy. The chapter considers arguments for symbolic religious establishment based on claims that it does not alienate religious minorities, is liberal in content, and draws on cultural rather than theological dimensions of religion. Therefore, while the disaggregation approach in principle allows for state support for a national identity with religious elements, especially in cases of vestigial establishment, actual cases of symbolic religious establishment, especially cases of neo-establishment, often fail at the bar of equal inclusion.

This chapter outlines Ferguson’s commitment to an empirical, observation based, form of moral science. It begins by looking at Ferguson’s critique of the philosophical vices of existing schools of thought. Ferguson criticises these as being excessively abstract, imprecise in the use of language and overly complex, or subtle, in their arguments. The chapter argues that Ferguson sought to create a practical philosophy for use in the real world and was in the mainstream of the Scottish Enlightenment’s attempts to use history as data for social theory. The chapter then discusses the various underlying universals of human nature and social life that form the basis of Ferguson’s moral science. A central claim is that Ferguson believed it to be a fact that all humans are censorial creatures who pass judgement on each other leading to the claim that morality is a human universal even while humans disagree on its content.

When two high-profile social media evangelists proposed a code of conduct for bloggers in April of 2007, the idea triggered a heated debate in cyberspace. Critics charged that the draft code contradicted the principles of free speech and expression that make blogs ideal spaces for uncensored discussion. However, proponents of the Internet self-regulation argued that formally adopted rules of conduct are necessary for bloggers to serve as a step towards a virtual civil society. The present analysis, grounded in a civil society theoretical framework and the U.S. tradition of media self-regulation, documents how Web users can routinely take advantage of the Internet’s open architecture for self-expression. Rather than attempting to enforce a blanket code of conduct, the author maintains that bloggers’ self-moderation based on generally acceptable content policies can foster inclusivity on blog pages and can help move the blogosphere to a virtual civil society.

Once a backwater of law that elicited little interest beyond arts and entertainment industries and their lawyers, over the past generation, copyright law has become a major arena of social and political conflict. Many clashes amount to tactical skirmishes among companies for competitive advantage — a long and familiar dynamicin copyright law. But much of the turmoil revolves around a deeper issue: what legal principles and social norms should be used to promote new creativity, especially when the Internet and other digital technologies are involved? Many Internet users, academics, software programmers, artists and citizens criticise the expansion of copyright law and its enforcement as an obnoxious limitation on their basic freedoms. Content industries, for their part (with significant exceptions among large Internet-based companies like Google) tend to regard expansive copyright protection and enforcement as indispensable for sustaining creativity itself. This chapter describes the profound shifts that copyright law has undergone over the past 20 years as digital technologies have disrupted mass media markets and changed people’s stake in copyright law. As we saw in Chapter 2, the 20th century business models for media industries treated people as passive audiences, whose chief role was to ‘consume’ works made by professionals and sold in the marketplace. This changed with the arrival of the Internet. Telecommunications and digital technologies have enabled ordinary people to become prolific creators in their own right. The ‘people formerly known as the audience’, in Jay Rosen’s memorable phrase (Rosen, 2006), have become bloggers, musicians, remix artists, video producers, website curators, hackers, academic collaborators, and much else. Ordinary people can generate, copy, modify and share works with a global public without having to deal with commercial content intermediaries such as publishers, record labels or studios.

Significant investments have been made by universities, colleges, distance learning providers, and corporate training departments in the area of e-learning. Moving from early use of static HTML pages providing course details, the use of the Internet as a delivery technology for education and training is now commonplace, with both distance and presential learning providers exploiting e-learning in their offerings. A standards-based IT infrastructure is in place in educational institutions around the world, simplifying the delivery of e-learning courses and opening the doors to mainstream, largescale, Web-based education (Brusilovsky & Vassileva, 2003). Many different virtual learning environments (VLEs) exist (Everett, 2002), including significant contributions from the open source community (Dougiamas, 2004; Sakai, 2005). Above the underlying IT standards rest a significant number of e-learning standards, specifications, and reference models (IMSCP, 2003; Loidl Reisinger & Paramythis, 2003; Wisher & Fletcher, 2004), designed to improve the interoperability between systems and remove islands of e-learning. These infrastructural changes have been mirrored by developments in the area of learning objects (Littlejohn, 2003; Wiley, 2002). The learning objects movement is based upon the idea that reusable units of content can be created, shared, and reused between different communities, and is viewed as a solution to the significant production costs associated with the development of high-quality learning resources—see Sloep (2004) for a discussion of this issue. Critics of the learning objects movement have expressed their uneasiness with e-learning as page turning that leads to “static, fossilized, dead [content], low learner motivation and engagement, impersonal and isolating environments” (Stacey, 2003). This debate has brought pedagogy in the e-learning community to the fore. How should different groups of learners best be taught? What does existing educational theory have to teach e-learning, and how could the results of this work be brought into e-learning systems? How could new information and communication technology developments, particularly in the area of collaboration and cooperation, be brought into e-learning offerings? How could ongoing R&D in the area of pedagogy and e-learning be more easily brought together and compared? This article describes the IMS learning design specification (IMSLD, 2003). IMSLD is an open specification, freely downloadable, maintained by an international consortium of universities, system vendors, and learning providers. The specification provides a counter to the trend toward designing for lone-learners reading from screens. Instead, it guides staff and educational developers to start not with content, but with learning activities and the achievement of learning objectives.

YouTube is a free and easily accessible tool, with growing importance in the teaching field due to the content of the videos and their interaction options through comments, responses and insertion in social networks. However, some limitations can reduce the value of this tool in University teaching if institutional control is not carried out. Our project consists of the search for experiences based on learning Anatomy on YouTube to be able to incorporate this tool in our department. Almost all researchers found that most of students use YouTube as a source of anatomical knowledge, despite limi