Suchergebnisse

This article considers the essential and unenduring attachments among grievously war-injured US soldiers remaking their lives at a military hospital. Their sense of being in common makes life bearable, but they do not constitute a community or even a cohort. Their profound attachments are especially brittle, breaking off cleanly as the contingencies of their unstable bodies intervene. Here, the enduring temporality of the social is secondary to practices of being between emergence and collapse. Addressing sociality here is not a romantic celebration of precarity or resilient intimacies. The article does not invest sociality and its residual social formations with lasting or redemptive force. Simply put, intimate and institutional attachments, both elected and involuntary, remain vital in the presence of pain even if they do not herald a hopeful futurity. In-durable sociality emerges as an ethics for now, situated in sociopolitical and material arrangement of the American afterwar that papers the present over with imagined futures: the individuating triumph of rehabilitation, the collectivizing identification with a war that could seem worth it, the stabilizing conjugation of we in a heteronational domestic life. The article traces injured soldiers' experiences of being in common with others askance to this constellation of things to come, relating sociality to bare facts of perdurance.

This article proposes the notion of Artificial Sociality to describe communicative AI technologies that create the impression of social behavior. Existing tools that activate Artificial Sociality include, among others, Large Language Models (LLMs) such as ChatGPT, voice assistants, virtual influencers, socialbots and companion chatbots such as Replika. The article highlights three key issues that are likely to shape present and future debates about these technologies, as well as design practices and regulation efforts: the modelling of human sociality that foregrounds it, the problem of deception and the issue of control from the part of the users. Ethical, social and cultural implications are discussed that are likely to shape future applications and regulation efforts for these technologies.

This paper examines the embodied language practices through which siblings in two middle-class Los Angeles families structure their participation while apprenticing younger siblings into routine household chores, self-care and during care-taking activities. Siblings make use of a range of directive forms (including requests as well as imperatives) and participant frameworks drawn from their family, peer group and school cultures. Families build accountable actors and family cultures through the ways they choose to choreograph and monitor routine activity in the household, using both hierarchical or more inclusive frameworks. Data are drawn from the video archive of UCLA's Center on Everyday Lives of Families.

It is argued that the end of universal morality & the emergence of alternative lifestyles do not mean that there are no specifiable rules governing social relations; rather, social relations are now mediated by the aesthetics of everyday life. Modernity's reliance on universal rules of sociality has given way to postmodernity, which emphasizes the relation between ethics & aesthetics. The process of everyday life has been aestheticized is discussed, & it is concluded that we are witnessing the birth of a new form of culture that dispenses with absolutes & that it is establishing a new mode of sociality. W. Howard

Introduction: Sociality's new directions -- Avatars and robots: the imaginary present and the socialities of the inorganic -- Imagining the world that warrants our imagination: the revelation of ontogeny -- Sociality and its dangers: witchcraft, intimacy and trust -- Group belonging in trade unions: idioms of sociality in Bolivia and Argentina -- Utopian sociality. Online -- A sociality of, and beyond, 'my-home' in post-corporate Japan -- Actants Amassing (AA) -- Doing, being and becoming: the sociality of children with Autism in activities with therapy dogs and other people -- Materials and sociality -- The art of slow sociality: movement, aesthetics and shared understanding.

1. Introduction Miguel Garcia-Godinez & Rachael Mellin -- 2. Reflections on Group Action from Inside Raul Hakli & Kaarlo Miller & Pekka Mäkelä -- 3.Tuomela and the Unity of Belief Sara Rachel Chant -- 4. Joint Actions: We-Mode and I-Mode Seumas Miller -- 5. Towards a Situated Approach of Tuomela's Theory of Social Practices Judith H. Martens -- 6. What is Collective Acceptance and What Does it do? Arto Laitinen -- 7. Can There Be Institutions Without Constitutive Rules? Frank Hindriks -- 8. Institutional Proxy Agency: A We-Mode Approach Miguel Garcia-Godinez -- 9. From We-Mode to Role-Mode Michael Schmit -- 10. Group Morality and Moral Groups: Ethical Aspects of the Tuomelian We-Mode Björn Petersson -- 11. Tuomela on Social Norms and Group-Social Normativity Olle Blomberg -- 12. Cooperation Rests on Trust – But What is Trust and How do We get There?Maj Tuomela.

Self-touch is often understood as a form of interactional disengagement and withdrawal, of self-involvement, and co-participants are said to disattend 'self-grooming' actionsIn this paper, I present interactional sequences during which the parties touch themselves at the same time, or in succession. These data thus suggest that self-touch can also be an engagement display. Approaching self-touch from the 'point of view' of idle hands in need of something to do, and of interaction as in need of ongoing mutual coordination, I present cooperative self-touch as a display of the deeply social nature of the human body.