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Books on the topic 'Distinctive individuality'
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Noel, Dyck, and Amit Vered 1955-, eds. Claiming individuality: The cultural politics of distinction. London: Pluto, 2006.
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Fitzpatrick, Antonia. Aristotelian Tradition (I). Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198790853.003.0002.
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This chapter discusses, principally, Aristotle’s biological works on animals, De anima and the Metaphysics. Its intent is to lay out the texts with which Aquinas would substantiate his view that individuality has its origins in matter, and not the soul. Aristotle’s thought on heredity and the embryo and his (problematic) account of the relationship between universals (or common natures) and individuals are discussed. The distinctive sophistication of the human body vis-à-vis other animals is another theme. Two related Aristotelian principles emerge as crucial: that matter and form should bear a proportion to one another, such that each form has its differentiated ‘proper matter’, and that matter’s ability to receive form depends upon its having developed the appropriate qualities (i.e. in its capacity as the ‘material cause’). The chapter concludes by schematically illustrating how Aquinas adapted Aristotle’s thought on individuality for his own purposes.
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(Editor), Vered Amit, and Noel Dyck (Editor), eds. Claiming Individuality: The Cultural Politics of Distinction (Anthropology, Culture and Society). Pluto Press, 2006.
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(Editor), Vered Amit, and Noel Dyck (Editor), eds. Claiming Individuality: The Cultural Politics of Distinction (Anthropology, Culture and Society). Pluto Press, 2006.
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Epstein, Hugh. Hardy, Conrad and the Senses. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474449861.001.0001.
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The first book-length study of connections between these two major authors, this book reads the highly descriptive impressionist fiction of Hardy and Conrad together in the light of a shared attention to sight and sound. By proposing ‘scenic realism’ as a term to describe their affinities of epistemology and literary art, this study seeks to establish that the two novelists’ treatment of the senses in relation to the physically encompassing world creates a distinctive outward-looking pairing within the broader ‘inward turn’ of the realist novel. This ‘borderland of the senses’ was intensively investigated by a variety of nineteenth-century empiricists, and mid- and late-Victorian discussions in physics and physiology are seen to be the illuminating texts by which to gauge the acute qualities of attention shared by Hardy’s and Conrad’s fiction. In an argument that re-frames the ‘Victorian’ and ‘Modernist’ containers by which the writers have been conventionally separated, thirteen major works are analysed without flattening their differences and individuality, but within a broad ‘field-view’ of reality introduced by late-classical physics. With its focus on nature and the environment, Hardy, Conrad and the Senses displays the vivid delineations of humankind’s place in nature that are at the heart of both authors’ works.
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Gender, Neoliberalism and Distinction Through Linguistic Capital: Taiwanese Narratives of Struggle and Strategy. Multilingual Matters, 2019.
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Ganeri, Jonardon. Self and Other. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198757405.003.0015.
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Experiences like shame presuppose that there is a distinction between self and other, for shame is an empathetic access to another’s attention on one, and a resultant diminishing of self-esteem. There is no need to introduce any more robust distinction between self and other than the one implied by a conception of persons as beings with a characteristic capacity for attention. In particular, there is no need to conceive of the distinction as having its basis in a phenomenology of interiority or in an authorial conception of self. The conception of human beings as endowed with the capacity for attention provides an alternative both to strident individualism and to impersonal holism.
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Keal, Paul. The Anarchical Society and Indigenous Peoples. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198779605.003.0013.
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This essay focuses on Bull’s conception of world order and its relevance to indigenous peoples. Realizing world order needs to include the specific goal of just relations between indigenous and non-indigenous peoples, which would require both mutually agreed settlements of historical injustices and engagement with indigenous notions of sovereignty that challenge traditional conceptions of it. Bull thought the ultimate units of world society are individual human beings and that the outlook for a just world order is bound up with the extension of cosmopolitan culture and moral awareness. This could have led him to defend the group rights essential to indigenous peoples. The liberal individualism in his thought prevented him from doing so and the strand of individualism in cosmopolitanism may be incompatible with indigenous aims. In practice a cosmopolitan world order might result in the further erosion of distinctive indigenous identities and cultures.
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Seibt, Johanna. What Is a Process? Modes of Occurrence and Forms of Dynamicity in General Process Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777991.003.0007.
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This chapter suggests that contemporary research in process ontology can be sorted into two varieties. The radical strategy, implemented in General Process Theory, takes our reasoning of processes to motivate a comprehensive rejection of a network of traditional presumptions in ontology (“substance paradigm”). More recent work on processes displays a more conservative approach where the traditional research paradigm is not replaced but expanded. One pivotal disagreement between the radical and conservative strategy is, it is suggested, the traditional tenet that all concrete individuals must be particulars. With focus on recent work by Stout and Steward the chapter argues that convincing arguments for the individuality of processes are undermined by the fact that such process individuals are conceived of as particulars. Such approaches are focused on the distinction between processes and “events” but fail to acknowledge an important distinction among processes that is an integral part of the data for process ontology.
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Keown, Damien. Human Rights. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.18.
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Engaged Buddhists typically voice strong support for human rights, but not everyone is persuaded that Western concepts like ‘rights’ and ‘human rights’ are compatible with Buddhist teachings. While globalization has weakened claims that ‘Asian values’ are radically distinctive, the suspicion lingers that human rights are a ‘Trojan horse’ for hegemonic Western values. Fears are also expressed that the individualism implicit in ‘rights’ promotes egocentricity and conflict rather than selflessness and social cohesion. Here we explore first the conceptual compatibility of human rights with Buddhist teachings, before considering some proposed doctrinal foundations. The conclusion will suggest a way of grounding these different proposals in a common foundation.
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Morone, James A. Political Culture. Edited by Richard Valelly, Suzanne Mettler, and Robert Lieberman. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199697915.013.15.
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This chapter examines the role of culture in American politics. It begins by asking, is there a distinctive American political culture? and exploring three answers: Yes, the traditional American culture (known as the American creed) is still going strong; no, the American creed has faded; and, finally, traditional accounts of American political culture were myths conconted by the powerful. It then discusses four major, overlapping cultural traditions: individualism/liberalism, community, the ascriptive tradition, and morality. The article argues that the United States had, and still has, a vibrant political culture, courtesy of generations of immigrants who bring new perspectives and marginal groups striving for legitimacy. As a result, the American political culture is a perpetual work in progress, constantly contested and continuously evolving.
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Forster, Michael N. Philosophy of Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0006.
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Herder developed a very powerful and influential philosophy of mind. He was the source of Hegel’s famous threefold distinction between subjective, objective, and absolute mind (or Geist). Concerning the fundamental mind–body question he wavered between neutral monism and materialism, but developed a theory that has marked advantages over rival theories such as dualism, mind–brain identity, and behaviorism. Accordingly, he also developed a naturalized reconception of immortality. He also worked out an important theory of the unity of the mind’s faculties. In addition, he argued both that minds are fundamentally social and that they nonetheless include individuality. And finally, he developed a rich and original theory of the unconscious. These positions are not only of great intrinsic value, but also exercised a powerful influence on successors such as Hegel, Schleiermacher, and Nietzsche.
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Franks, Benjamin. Anarchism. Edited by Michael Freeden and Marc Stears. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199585977.013.0001.
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This chapter identifies some of the conceptual problems in providing a stable, inclusive interpretation of anarchism. It rejects accounts of anarchism constructed on the supposed universal minimum of ‘anti-statism’, as these synthesize radically antipathetic movements, in particular free-market individualisms along with the main socialist variants of anarchist communism and syndicalism. These purportedly comprehensive versions overlook the distinctive conceptual arrangements of social and individualist anarchisms. These separate ideological forms support radically different practices and generate conflicting interpretations of ‘anti-statism’. Instead, a conceptual analytical approach is best suited to identifying stable, intersecting families of anarchism (such as Green anarchism, anarcha-feminism and post-anarchism), as this method is sensitive to the malleable and variable conception of the political agent, which is a feature of the main constellations of social anarchism.
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Wong, David B. Dignity in Confucian and Buddhist Thought. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199385997.003.0004.
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“Dignity” in the Western tradition typically connotes the inherent and unearned worth that entitles each person to respectful attitudes and treatment. Confucian and Buddhist thought contains concepts that overlap with this concept, making possible a three-way dialogue. Confucianism forthrightly asserts the special value of the individual, but that special value lies in one’s capacities to connect with others and to create a truly worthwhile life of relationships. Correspondingly, if one fails to develop these capacities, one may lose one’s dignity. A possible basis in Buddhism for human dignity lies in the distinctively human capability for “awakening.” However, this capability involves realizing that one’s individuality is not as real or as important as one thought it was, and that this is the key to being free from the suffering that any being, human or animal, should be free from.
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Bein, Steve. Climate Change as Existentialist Threat. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190456320.003.0007.
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Watsuji Tetsurō’s models of ningen sonzai (人間存在), fūdo (風土), and seken (世間) help us to make sense of why climate change is not merely an existential threat but also an existentialist one: it threatens our mode of being-in-the-world. The semiotic squares developed by Algirdas Julien Greimas, draw the distinction between two types of opposites: antithesis (where X and anti-X annihilate each other) and countermeasure (where X and counter-X push and pull against each other in the act of self-becoming). The human drives toward individualism (nin) and collectivism (gen) are each other’s countermeasure, just as humanity’s existence in and expansion through the lived world (fūdo風土) plays the role of countermeasure to the lived world itself. Climate change is an existentialist threat because even by the most conservative estimates, it threatens to topple all of those carefully counterbalanced relationships.
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Gaskell, Ivan, and Sarah Anne Carter, eds. The Oxford Handbook of History and Material Culture. Oxford University Press, 2020. http://dx.doi.org/10.1093/oxfordhb/9780199341764.001.0001.
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The past has left a huge variety of traces in material form. If historians could figure out how to make use of them to create accounts of the past, a far greater range of histories would be available than if historians were to rely on written sources alone. People who do not appear in writings could come into focus; as could the concerns of people that have escaped writing but whose material things belie their desires and actions. This book explores various ways in which aspects of the past of peoples in many times and places otherwise inaccessible can come alive to the material culture historian. It is divided into five thematic sections that address history, material culture, and—respectively—cognition, technology, symbolism, social distinction, and memory. It does so by means of six individually authored case studies in each section that range from pins to pearls, Paleolithic to Punk.
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Bristow, William F. Reason, Self-Transcendence, and Modernity in Hegel’s Phenomenology. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.6.
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Chapter 5 displays narrative unity in the “Reason chapter” of Hegel’s Phenomenology by showing how consciousness as reason becomes, and takes successive forms as, purposive activity: first, as organism, then, as end-directed human action, and finally, as human action that is its own end. The successive forms of purposive activity in the chapter are generated as attempts to resolve the overarching tension between rational consciousness’s certainty of itself as an existing individual and its certainty of being all reality. The internal criticism of the successive forms of rational consciousness in the chapter amounts to a general criticism of distinctively modern self-consciousness, particularly of its individualism. It is argued that the alleged resolution of reason’s tension in the transition at the end of the chapter to spirit, in particular, to ethical life, itself contains a tension between the realization of reason, on the one hand, and its repudiation, on the other.
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Cusack, Carole M. Invention in “New New” Religions. Edited by James R. Lewis and Inga Tøllefsen. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780190466176.013.17.
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This chapter discusses the concept of invention and applies it to the study of New Religious Movements (NRMs). Invention plays a part in all religions and is linked to other conceptual lenses including syncretism and legitimation. Yet invention is more readily detected in contemporary phenomena (so-called “invented,” “hyper-real,” or “fiction-based” religions), which either eschew, or significantly modify, the appeals to authority, antiquity, and divine revelation that traditionally accompany the establishment of a new faith. The religions referred to in this chapter (including Discordianism, the Church of All Worlds, and Jediism) are distinctively “new new” religions, appearing from the mid-twentieth century, and gaining momentum in the deregulated spiritual market of the twenty-first century West. Overt religious invention has mainstreamed in the Western society, as popular culture, individualism and consumerism combine to facilitate the cultivation of personal spiritualities, and the investment of ephemeral entertainments with ultimate significance and meaning.
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Gulddal, Jesper, Alistair Rolls, and Stewart King, eds. Criminal Moves. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789620580.001.0001.
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This book offers a major intervention into contemporary theoretical debates about crime fiction. Academic studies in the genre have historically been encumbered by a set of restrictive preconceptions, largely drawn from attitudes to popular fiction: that the genre does not warrant detailed critical analysis; that genre norms and conventions matter more than textual individuality; and that comparative or transnational perspectives are secondary to the study of the core British-American canon. This study challenges the distinction between literary and popular fiction and proposes that crime fiction, far from being static and staid, must be seen as a genre constantly violating its own boundaries. Centred on three axes of mobility, the essays present new, mobile reading practices that realize the genre’s full textual complexity, without being limited by the authoritative self-interpretations that crime narratives tend to provide. The book demonstrates how we can venture beyond the restrictive notions of ‘genre’, ‘formula’, ‘popular’ or ‘lowbrow’ to develop instead a concept of genre that acknowledges its mobility. Finally, it establishes a global and transnational perspective that challenges the centrality of the British-American tradition and recognizes that the global history of crime fiction is characterized, not by the existence of parallel, national traditions, but rather by processes of appropriation and transculturation.
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Sutcliffe-Braithwaite, Florence. Class, Politics, and the Decline of Deference in England, 1968-2000. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812579.001.0001.
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This book examines class identities and politics in late twentieth-century England. Class remained important to ‘ordinary’ people’s identities and their narratives about social change in this period, but in changing ways. Using self-narratives drawn from a wide range of sources, the book shows that many people felt that once-clear class boundaries had blurred since 1945. By the end of the period, ‘working-class’ was often seen as a historical identity, related to background and heritage. The middle classes became more heterogeneous, and class snobberies ‘went underground’, as people from all backgrounds began to assert the importance of authenticity, individuality, and ordinariness. The book argues that it is more useful to understand the cultural changes of these years through the lens of the decline of deference, which transformed people’s attitudes towards class, and towards politics. The final two chapters examine the claim that Thatcher and New Labour wrote class out of politics. This simple—and highly political—narrative misses important points of distinction. Thatcher was driven by political ideology and necessity to dismiss the importance of class, while the New Labour project was good at listening to voters—particularly swing voters in marginal seats—and echoing back what they were increasingly saying about the blurring of class lines and the importance of ordinariness. But this did not add up to an abandonment of a majoritarian project, as New Labour reoriented socialism to emphasize using collective action to empower the individual.
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Huddleston, Andrew. Nietzsche on the Decadence and Flourishing of Culture. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198823674.001.0001.
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In Nietzsche’s first book The Birth of Tragedy (1872), cultural renewal is paramount among his concerns. The standard story about Nietzsche’s philosophical development is that he soon becomes disillusioned with this project, and his mature philosophy undergoes a radical shift. Instead of reposing his hopes in a broader culture, he comes to occupy himself instead with the fate of a few great individuals, or, at the extreme, perhaps mainly with his own quasi-artistic self-cultivation. The book questions this individualist reading that has become prevalent, and develops an alternative reading of Nietzsche as a more social thinker, whose sees cultural excellence as no less important. Nietzsche, on this reading, does not think that great individuals are all that ultimately matter. What matter too are whole cultures, understood not just as sources of artistic stimulation or existential succor, but, like great individuals, as ends in themselves: namely, as the collective manifestation of powerful, beautiful, and admirable forms of human life. The best cultures, as Nietzsche will repeatedly suggest, are like great artworks. The book develops this analogy, one with a heritage in the German Romantics, and explores its philosophical implications. It uses Nietzsche’s perfectionistic ideal of a flourishing culture, and his diagnostics of cultural malaise, as a point of departure for reconsidering many of the central themes in his ethics and social philosophy, as well as for understanding the interconnections with the form of cultural criticism that was part and parcel of his distinctive philosophical enterprise.
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Molz, Jennie Germann. The World Is Our Classroom. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479891689.001.0001.
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This is a book about worldschooling and the families who educate their young children while traveling the world. Adopted primarily by white, middle-class parents from the Global North, worldschooling represents a new kind of life strategy, one that starts with seeing the world as their children’s classroom, but extends to the way worldschoolers parent, perform family life, work digitally and remotely, create communities online and on the road, and negotiate a sense of belonging and global citizenship on the move. While worldschooling appears to be a countercultural practice, it is actually emblematic of the mobile lifestyles that are becoming more common in contemporary society as individuals search for the “good life” in uncertain times. Based on a “mobile virtual ethnography” of traveling families, the book illustrates how this mobile lifestyle project is interwoven with the new individualism of late modernity, the new technical and economic arrangements of neoliberal capitalism, and the new uncertainties of life in a risk society. Each chapter details the strategies worldschooling parents deploy to live a good and morally justifiable life under the turbulent conditions of late modernity while preparing their children to thrive in an uncertain future. This analysis reveals that mobile lifestyles do not transcend social hierarchies, but introduce new mechanisms of distinction. Instead of transmitting economic capital to their children, worldschooling parents secure their children’s position of privilege in an uncertain world by equipping them with new forms of social, emotional, and cultural capital derived through mobility.