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| Srl | Item |
| 1 |
ID:
192180
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| Summary/Abstract |
Socialist governance and popular sovereignty require state administration of care. In the People's Republic of China (PRC) today, such state care is provided in the form of public services and in the guarantee of social security. Ideally, different levels of government should foster relations of care in local communities and remain responsive to “the people.” Local self-government, relations of mutual support and ritual communities, however, reveal the deficits of state care. Much like general philosophies of care, such local ethics of care propose universal benchmarks against which social practice can be measured. This article outlines the main contours of state care in the post-Mao Zedong PRC, and contrasts its findings with empirical research on public services, social security and ritual responsiveness. Mutual help, neighbourhood communities and ritual practice, in particular, provide alternative models of care. As such, they can be extended and universalized, and offer possibilities for a critique of care.
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| 2 |
ID:
099571
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| Publication |
2010.
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| Summary/Abstract |
Intercultural citizenship seems to benefit from certain generic aspects of city life that carry a negative quality, such as "blasé attitude" or the typical "indifference" of city dwellers. The main part of this essay argues that this observation allows the formulation of a moral minimum-a threshold conception-of intercultural citizenship in the urban setting, namely, what I call side-by-side citizenship. A certain level of indifference makes possible personal freedom and a tolerant multicultural city, although there are more ideal formulations of intercultural citizenship, such as in terms of agonism or cosmopolitanism. However, these more ambitious forms easily become too demanding given the muddle of everyday urban living conditions, which tend to promote mutual reserve and impersonal social relations. A modest and realistic conception of intercultural citizenship could prove crucial in motivating citizens to act according to some minimal standards.
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| 3 |
ID:
164818
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| Summary/Abstract |
Building on “The Idolatry of Force: How Israel Embraced Targeted Killing,” published in the Autumn 2017 issue of the Journal of Palestine Studies, this companion piece examines the practices through which Israel's garrison state normalizes aggressive militarism and indifference to the pain of others. Political discourse and semantics, media, pedagogical instruction, religious training, and the shared experience of army service all feed into a warrior code and culture where combat and preparations for combat become second nature, and where violence, no matter how extreme and disproportionate, assumes collective legitimacy. A broad rhetorical repertoire is deployed to craft a narrative of virtue, sacrifice, and necessity. Key to this narrative are the threat to national survival posed by demonic enemies and the spiritual valor embodied and replenished in the struggle to vanquish them.
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| 4 |
ID:
139431
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| Summary/Abstract |
This article discusses the general relationship between Soviet partisans and the Shoah in Ukraine. This topic also touches upon the issue of the involvement of Jews in Soviet paramilitary, reconnaissance, sabotage and terrorist military units that were operating behind the Wehrmacht front lines. To a lesser extent, the context of these events is shown; in particular, the moods of the population on the occupied territories are described.
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| 5 |
ID:
139411
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| Summary/Abstract |
The duty to render assistance at sea appears to be a well-established humanitarian norm; nonetheless, in 2011 alone more than 1500 people drowned in the Mediterranean. Witnesses recount that many could have been rescued if fellow seafarers had not ignored their pleas for help. Struggling to understand failures to rescue, many seek to portray indifference as individual failure from the norm. In contrast hereto, this article provides an insight into the governing of indifference in contemporary liberal societies - that is, how people are guided towards becoming indifferent to the lives and sufferings of particular populations. Thus, my focus will be on the workings of law and its potential to produce collective indifference. The drowned, I argue, are not casualties of individual immoral behaviour; through a system of sanctions, fellow human beings are encouraged to look away and even to let people die at borders in the name of security. This not only dilutes the legal duty to rescue but has also had a detrimental impact upon the normative landscape, leading to a distinction between worthy lives that fall within the duty to rescue and charitable lives becoming a question of benevolence.
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| 6 |
ID:
193309
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| Summary/Abstract |
Since humanity is no longer the epistemological, ontological, or moral measure of all things, then (how) should international political theorists rethink animal politics? The archive ‘When They Fight Back’ records incidences of when animals ‘fought back’. It explores ways of conceptualising resistance and the implications of broadening the concept to include non-human actors via three findings: (1) Animal conflicts are everywhere and classifying them as revolt, reaction, and resistance is a creative exercise that encourages reflections about interspecies relations; (2) Most animal/human conflicts are not treated as ‘conflicts’. Instead, they are normalised within a biopolitical discourse that seeks to reduce resistance (characterised as Animal living) in order to promote living (characterised as Human resistance). (3) If excluded, animal resistance finds its way back into literatures via ethical-aesthetic figurations, traces, and desires ‘for’ the Animal. As such, the archive stages a Clausewitzian case of escalation from resistances into total war. In open hostility towards a perceived enemy, animals fight back – and because they fight back, humanism has built its own form of resistance (i.e., politics, ethics, aesthetics, biopolitics, international relations, etc.). I conclude that Human Being (as a form of resistance) must be surrendered if the war on life itself is to end.
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