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This book presents the first in-depth study of online misogyny and the manosphere from a psychoanalytic perspective.The author argues that the men of the manosphere present contradictory thoughts, desires and fantasies about women which include but also go beyond misogyny. They are in a state of dis/inhibition: torn between (un)conscious forces and fantasies which erupt and are defended against. Dis/inhibition shows itself in self-victimization and defensive apathy as well as toxic agency and symbolic power and expresses itself in desire for and hatred of other bodies. The text draws on the psychoanalytic thinkers Klaus Theweleit, Elisabeth Young-Bruehl, Jessica Benjamin and Wilhelm Reich to present detailed analyses of the communities within the so-called manosphere, including incels, Men Going Their Own Way (MGTOW), alt-right YouTubers and NoFap users. Drawing on wider discussions about the status of sexuality in contemporary neoliberal technoculture since the sexual revolution of the late 1960s, it illuminates how sexuality, racism and images of the white male body shape the fantasies and affects of many men on the internet and beyond.Integrating a unique theoretical framework to help understand how today's increase in online misogyny relates to the alt-right and fascism, Online Misogyny and the Manosphere is an important resource for academics in a variety of fields including psychoanalysis, media and communication studies, internet studies, masculinity research and more.

Jacob Johanssen: Die Mannosphäre: Frauenfeindliche Communitys im Internet. Köln: Herbert von Harlem 2023. 978-3-869-62620-8

This article adopts a psychoanalytic perspective and argues that users are in a perverse relationship with contemporary platforms. Following a review of recent critical scholarship on datafication, which places too much emphasis on platforms and situates users as helpless, the psychoanalytic concept of perversion is introduced. Perversion describes a relationship that is characterised by dominance, exploitation and dehumanization as well as care, love, and idealization. While the pervert (the platform and its owners and developers) is the perpetrator, the other (the user) is also actively participating in the perverse relationship. Contemporary relations are thus marked by foregrounding connectivity, convenience and communication which mask the violence of datafication. Such relations are upheld, because users affirmatively reproduce them by using highly attractive platforms which are customized for each individual. Psychoanalysis can thus offer a complex conceptualisation of the interplay between affirmation, attraction and exploitation that is immanent to platforms and users today.

This article draws on the argument that users on corporate social media conduct labour through the sharing of user-generated content. Critical political economists argue that such acts contribute to value creation on social media and are therefore to be seen as labour. Following a brief introduction of this paradigm, I relate it to the notion of affective labour which has been popularised by the Marxist thinkers Michael Hardt and Antonio Negri. To them, affective labour (as a sub-category of immaterial labour) denotes embodied forms of labour that are about passion, well-being, feelings of ease, immaterial products and generally a kind of communicative relationality between individuals. I point to some problems with a lack of clarity in their conceptualisation of affective labour and argue that the Freudian model of affect can help in theorising affective labour further through a focus on social media. According to Freud, affect can be understood as a subjective, bodily experience which is in tension with the discursive and denotes a momentary feeling of bodily dispossession. In order to illustrate those points, I draw on some data from a research project which featured interviews with social media users who have facial disfigurements about their affective experiences online. The narratives attempt to turn embodied experiences into discourse.

This article draws on the argument that users on corporate social media conduct labour through the sharing of user-generated content. Critical political economists argue that such acts contribute to value creation on social media and are therefore to be seen as labour. Following a brief introduction of this paradigm, I relate it to the notion of affective labour which has been popularised by the Marxist thinkers Michael Hardt and Antonio Negri. To them, affective labour (as a sub-category of immaterial labour) denotes embodied forms of labour that are about passion, well-being, feelings of ease, immaterial products and generally a kind of communicative relationality between individuals. I point to some problems with a lack of clarity in their conceptualisation of affective labour and argue that the Freudian model of affect can help in theorising affective labour further through a focus on social media. According to Freud, affect can be understood as a subjective, bodily experience which is in tension with the discursive and denotes a momentary feeling of bodily dispossession. In order to illustrate those points, I draw on some data from a research project which featured interviews with social media users who have facial disfigurements about their affective experiences online. The narratives attempt to turn embodied experiences into discourse.

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Table of Contents -- List of Tables -- 7.1 Typology of Characters -- 8.1 Analysed Articles From 31 January 2013 To 31 January 2018 -- 9.1 Personal Use of Media at Least Once A Week (Data In %) -- 9.2 Media Equipment of Persons With Disabilities Depending on Living Conditions (In %) -- List of Contributors -- 1 Introduction -- 2 'The Stuff of Nightmares': Representations of Disability on the Online Bulletin Board Reddit -- 3 Madeline Stuart as Disability Advocate and Brand: Exploring the Affective Economies of Social Media -- 4 Losing Someone Like Us: Memetic Logics and Coping with Brain Tumours on Social Media -- 5 Inscribing Comedy in the Breast Cancer Narrative. Disease, Autoethnography and Black Humour -- 6 Knowing North Korea through Photographs of Abled/ Disabled Bodies in Western News -- 7 Disabled Heroines: Representations of Female Disability in Japanese Television Dramas -- 8 The Education of Children with Disabilities in South African Online News Reports -- 9 Mass Media Use by Individuals with Disabilities in Germany Compared to the United Kingdom -- Index.

Artificial intuition (AI acting intuitively) is one trend in artificial intelligence. This article analyzes how it is discussed by technology journalism on the internet. The journalistic narratives that were analyzed claim that intuition can make AI more efficient, autonomous, and human. Some commentators also write that intuitive AI could execute tasks better than humans themselves ever could (e.g., in digital games); therefore, it could ultimately surpass human intuition. Such views do not pay enough attention to biases as well as transparency and explainability of AI. We contrast the journalistic narratives with philosophical understandings of intuition and a psychoanalytic view of the human. Those perspectives allow for a more complex view that goes beyond the focus on rationality and computational perspectives of tech journalism.

Dieses Buch analysiert Online-Communitys, die der sogenannten ?Mannosphäre? angehören, die für ihren Frauenhass und ihre Nähe zur ?Alt-Right-Bewegung?, der alternativen Rechten in den USA, bekannt ist. Im Fokus stehen Alt-Right-YouTuber, Incels, MGTOWs (Men Going Their Own Way) und NoFap-User sowie die Manifeste der Mörder Anders Behring Breivik und Elliot Rodger

"The portrayal of disfigurement in the UK media must change. This policy brief is based on recent research that found a general negative and sensationalised attitude towards disfigurement in the media.

Disfigurement is a condition that can affect anyone at any time in life regardless their social or demographic background due to accidents or health conditions or be congenital. In the UK, one in 111 people have facial disfigurements.

In order to improve the ways in which media portray disfigurement, this policy brief argues that media should move away from sensationalised coverage on disfigurement and focus instead on the lived experiences of individuals with this condition. It recommends strengthening diversity-oriented editorial practices and training as well as media literacy education. In addition, it addresses the lack of guidelines on the portrayal of disfigurement and urges regulatory bodies to be more efficient in handling complaints."