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In his latest book, Criminalizing Sex (2020), Stuart P. Green, professor of philosophy of law at Rutgers, develops a unified liberal theory of the criminalization of sexual offenses. The exercise he undertakes is not an easy. Nevertheless, through the use of accessible language, rigorous reasoning and sometimes amusing examples, Green succeeds in offering both a state of the art of knowledge on the subject and in elaborating a legal system that allows for the advancement of thinking in the area of sexual offenses according to the liberal ethics of harms and wrongs. The author starts from the observation that in recent years, criminal legislation on sexual offenses has undergone profound transformations: it has generally become more repressive with regard to non-consensual relationships (rape, sexual assault, etc.) but also more flexible with regard to mutually consensual relationships (homosexuality, adultery, etc.). This apparent double movement invites him to explore conceptual and normative implications of these divergent tendencies, starting from the premise that an ideal liberal criminal justice system should only punish situations where a perpetrator would impose a non-consensual sexual relationship on another. Such a vision of law, which emphasizes individual autonomy while preventing harm to others, follows in the footsteps of those promoted by John Stuart Mill (On Liberty), Herbert L.A. Hart (The Morality of the Criminal Law), and Joel Feinberg (The Moral Limits of the Criminal Law, 4 vols.). ; Dans son dernier ouvrage, Criminalizing Sex (2020), Stuart P. Green, professeur de philosophie du droit à Rutgers, développe une théorie libérale unifiée de la criminalisation des délits sexuels. L'exercice qu'il entreprend n'est pas une sinécure. Néanmoins, par l'utilisation d'un langage accessible, d'un raisonnement rigoureux et d'exemples parfois amusants, Green parvient à offrir à la fois un état des lieux des connaissances sur le sujet et à élaborer un système juridique permettant de faire progresser la ...

How much longer can we survive with a broken humanity and cracked civilization? Russia's 2022 invasion of Ukraine, the COVID-19 pandemic, climate change, and rogue artificial intelligence dangerously demonstrate how urgent our existential threats are, and how divided we are in facing them. This book proposes the first comprehensive definition and defense of the Personalist Social Contract (PSC) as a common moral language and thus practical path forward to bring together our sciences and societies in shared survival. We talk about rights, but often mean different things, while many simply trample over them in the pursuit of power. The PSC bridges classical and modern philosophy (with neuroscience and political economics) to recover a common conception of the human person, dignity, and rights uniting our diverse cultures and belief systems to effectively and equitably respond to our contemporary crises

In the small world of Swiss graphic design, prizes such as the Swiss Design Awards (SDA) are followed closely. The winners' works are admired, envied and emulated. The generous prize money allows designers to launch their careers and focus on lesser paid but critically recognised work. Awards thus play the role of bellwethers of the scene. However, criticisms inevitably arise. Speaking in hushed tones, designers speculate as to why a colleague won over another. Rumours have it that jury members favour their inner circles and exclude competitors. Analysing this universe in detail, Jonas Berthod retraces the recent history of the SDA and the emergence of a new design culture in Switzerland.

This book delves into the concepts of general and spatial semiotics, discussing the differences and interactions between semiotic means of diverse types and levels. It introduces an integrative model ( the sign prism ) which unites many famous schemes of sign connection

Nietzsche wrote the philosophical work for which he is most famous while he was coming apart at the seams. The circumstances of Nietzsche's dramatic psychological disintegration make his writing, while popular, often hard for readers to understand. Elijah Millgram here argues for a new framework for making sense of Nietzsche-one that transforms the way we read him. Why Didn't Nietzsche Get His Act Together? argues that Nietzsche's late works (from Thus Spoke Zarathustra onwards) should not be read as straightforwardly endorsing a consistent or systematic set of philosophical claims. Rather, these late works display Nietzsche living through a series of different personalities or philosophical perspectives. Each perspective embodies a different way of seeing the world, deploys different values, highlights certain features while occluding others, and is motivated by a different dominant drive. What one perspective emphasizes can be left out by another; what one perspective presents as valuable can be seen as neutral or even as damaging from another; what engenders the appearance of coherence or order in one perspective can do the opposite in another. Millgram claims that insofar as each human life embodies a perspective, and insofar as each of Nietzsche's late texts exhibits a distinct perspective, we can think of each of the late works as written by a different author. Millgram provides seven such readings of Nietzsche's most famous later works, and two concluding chapters discuss Nietzsche's perspectivism, as well as the account Nietzsche gives of why his very difficult life was nonetheless one that he could look back on without regret.

"On the Southern border of the United States in 2018, the decision was made to implement a separation policy among refugees and migrant families arriving at the border -- and so a group of government employees left their homes, bidding farewell to their families as they went to work, and began to separate hundreds of children from their families, forcefully taking them to holding centres. Developing Hannah Arendt's analysis of the banality of evil, The Path to Mass Evil demonstrates how the most educated, sophisticated, and advanced societies in human history have the potential to turn into an enormous killing machine, implementing mass murder on a vast scale"--

David Kergel explores the questions of how free and self-determined we are in the digital age, whether the Internet encloses us or whether it opens up new spaces for diversity and education. The starting point is the thesis that the Internet is both heritage and future: postmodern spaces of freedom and neoliberal fixations of the electronic age unfold in the ubiquitous cultural space that digital media span. At the same time, the Internet restructures social spaces in the 'analog world', digitalizes self/world relations or forms digital cultures, which in turn form ourselves. For dealing with the ambivalence of the Internet between postmodern diversity and neoliberal subjectification, an understanding of media education based on educational theory is proposed. This book is a translation of the original German 1st edition Kulturen des Digitalen by David Kergel, published by Springer Fachmedien Wiesbaden GmbH, part of Springer Nature in 2018. The translation was done with the help of artificial intelligence (machine translation by the service DeepL.com). A subsequent human revision was done primarily in terms of content, so that the book will read stylistically differently from a conventional translation. Springer Nature works continuously to further the development of tools for the production of books and on the related technologies to support the authors. The Content Postmodern Cyberspace The SNS universe of the control society The university in the digital age as a site of postmodern media education The target groups Lecturers and students of cultural, social and educational sciences, media education with a focus on media and educational theory Media educators and media pedagogues The author Dr. David Kergel is Professor for Social Work at the International University of Applied Sciences, Duisburg, Germany.

"Menkiti's Moral Man provides an original interpretation of Ifeanyi Menkiti's conception of person, and one that carries significant implications for his metaphysics and moral philosophy. It offers fresh insights on moral agency, moral status, and justice as well as the ontology of living and post-mortem persons in community"--

Holly Lawford-Smith argues that gender is not something to be embraced and celebrated, but a system of oppression which should be rejected. She introduces gender-critical feminism, explaining what it means to conceive of gender as norms and to be critical of gender on the basis of that understanding.

War has been conceptualised from a military perspective, but also from ethical, legal, and philosophical viewpoints. These different analytical perspectives are all necessary to understand the many dimensions war, the continua on which war is situated - from small-scale to large-scale, from limited in time or long, from less to extremely destructive, with varying aims, and degrees of involvement of populations. Western civilisations have conceptualised war in binary ways denying the variety of manifestations of war along these continua. While binary definitions are necessary to capture different conditions legally, they hamper analysis. The binaries include inter-State and intestine war, just war and unjust war (the latter including insurgencies), citizen-soldiers and professionals, civilians and combatants. Yet realities have mostly straddled such demarcations. Even citizen-armies have usually included professionals, civilians have been treated as enemies and sometimes even formally defined as enemies, and rules have not conformed with binary distinctions, if they were respected at all. While customary rules governing the conduct of war have been turned into International Law, this is the only aspect of war that has developed in a fairly linear way, while the rise, disappearance, and renaissance of the just war tradition has been anything but linear. This non-linearity also applies to the brutality with which war has been fought, especially towards civilians, who for long stretches of European history must have been the main victims of war, notwithstanding increasing protection they were afforded in theory by customary law. To understand war, we must shed some of these binaries.

Mavo: ha-hebit̥ ha-idiʾologi ṿe-ḥashivuto le-havanat ha-Natsizm ṿeha-Shoʾah -- Shaʿar rishon: ha-Yesodot. ba-ḥipush aḥar motsa: gezʿa, gezaʿnot u-leʾumiyot -- Shaʿar sheni: Adam. meantropologiyah fizit le-"Torat ha-gezaʿ" -- Shaʿar shelishi: ʿOlam. ha-filosofiyah shel ha-aḥdut: mi-madaʿ le-hashḳafat ʿolam -- Shaʿar reviʿi: Elohim. ha-teʾologiyah shel ha-gezaʿ.

Introduction -- Part I : varieties of materialism -- Immaterialism : Graham Harman and the weirdness of objects -- Vital materialism : Jane Bennett and the vibrancy of things -- Diffractive materialism : Karen Barad and the performativity of phenomena -- Part II : elements of a more-than-human analytics of government -- Material-discursive entanglements : grasping the concept of the dispositive -- More-than-social configurations : expanding the understanding of technology -- Beyond anthropocentric framings : circulating the Idea of the Milieu -- Part III : toward a relational materialism -- Aligning science and technology studies and an analytics of government -- Environmentality : mapping contemporary political topographies -- Conclusion -- Acknowledgments.

"Bonnie Honig invigorates debate over the politics of refusal by insisting that withdrawal from unjust political systems be matched with collective action to change them. Historical and fictional characters from Muhammad Ali to the Bacchants of ancient Greek tragedy teach us how to turn rejection into transformative efforts toward self-governance"--

Introduction: Sex "is" deconstruction / Irving Goh -- The deconstruction of sex : opening questions -- Troubling thought(s) : sex and deconstruction -- On touching-sex -- Who comes before/after sex? -- S/exscription -- Afterword: Sex and the killjoy / Claire Colebrook.