Suchergebnisse

Der Verfasser setzt sich mit den Verheißungen auseinander, die heute mit dem Namen Marx assoziiert sind. Der Name Marx steht für zweierlei: Er repräsentiert die Wahrheit der krisengebeutelten kapitalistischen Ökonomie und damit zugleich die Momentaufnahme einer Gesellschaftsformation, der die meisten ihrer Illusionen abhanden gekommen sind. Da aber trotz Krise und mannigfacher sozialer Verwerfungen ernsthaft keine Alternative zur kapitalistischen Produktionsweise in Sicht ist, wird zweitens auf den messianischen Charakter hingewiesen, für den der Name Marx steht. Da es aller gegenteiligen Evidenz zum Trotz etwas jenseits der Welt des G-W-G' geben sollte, präferiert der Verfasser einen solchen Messianismus gegenüber einem bloß szientizistischen Marxverständnis. Das Festhalten an einem postkapitalistischen Zustand ist damit an die der menschlichen Existenz zugerechneten Freiheit verwiesen. (ICE2)

AbstractThere are some names which cannot be spoken and others which cannot be written, at least on certain very natural ways of conceiving of them. Interestingly, this observation proves to be in tension with a wide range of views about what names are.Prima facie, this looks like a problem for predicativists.Ultima facie, it turns out to be equally problematic for Millians. For either sort of theorist, resolving this tension requires embracing a revisionary account of the metaphysics of names. Revisionary Millianism, I argue, offers some important advantages over its predicativist competitor.

Controlling the names of places, environments, and species is one way in which settler colonial ontologies delimit the intelligibility of ecological relations, Indigenous peoples, and environmental injustices. To counter this, this article amplifies the voices of Native American scholars and foregrounds a philosophical account of Indigenous naming. First, I explore some central characteristics of Indigenous ontology, epistemic virtue, and ethical responsibility, setting the stage for how Native naming draws these elements together into a complete, robust philosophy. Then I point toward leading
but contingent principles of Native naming, foregrounding how Native names emerge from and create communities by situating (rather than individuating) the beings that
they name within kinship structures, including human and nonhuman agents. Finally, I outline why and how Indigenous names and the knowledges they contain are crucial for both resisting settler violence and achieving environmental justice, not only for Native Americans, but for their entire animate communities.

"U.S. Government Printing Office : 1966 O-232-406"--P. 169. ; "Prepared in the Office of Geography, Department of the Interior, Washington, D.C., 20240. August 1966." ; First published in 1947 by the Board on Geographical Names as its Special publication no. 86 under title: The geographical names of Antarctica. ; Mode of access: Internet.

No Name is a 19th-century novel by the master of sensation fiction, Wilkie Collins. A country gentleman is killed in an accident and his wife dies shortly after him. The blow is double for their daughters, who discover that they were born before their parents were married. Their sudden illegitimacy robs them of their inheritance and their accustomed place in society

Ein wesentliches Charakteristikum von Intellektuellen ist der Anspruch, Belange anderer stellvertretend zu artikulieren. Die Legitimation von Stellvertretung ist generell hoch voraussetzungsvoll. Dies gilt erst recht für intellektuelle Stellvertretung, die beansprucht, im Namen allgemein gültiger – gar: allgemeinmenschlicher – Prinzipien aufzutreten. Dies hat im Laufe des 20. Jahrhunderts zu Missbrauch und zu Politik über die Köpfe der Vertretenen hinweg und gegen sie geführt. Gegen das daraus resultierenden tiefen (Selbst-)Misstrauen gegenüber Intellektuellen steht freilich die Notwendigkeit der Stellvertretung jener, die überhaupt nicht in der Lage sind, ihre Belange selbst zu artikulieren. Vor diesem Hintergrund wird in dem Beitrag knapp skizziert, dass eine gegenwärtig legitimierbare Aufgabe von Intellektuellen darin bestehen kann, das Recht auf individuelle Besonderheiten als allgemeines Anliegen öffentlich zu vertreten. Intellectuals can be characterized by their claim to representatively express other people's interests. To legitimate representation is highly demanding in general all the more so where intellectuals claim to represent interests in the name of generally applicable principles. In the course of the 20th century this led to abuse and to politics over people's heads and against those represented. The resulting deep (self-) distrust against intellectuals is, however, opposed by the necessity to represent all those who are unable to articulate their interests on their own behalf. Against this background the paper argues that currently a legitimate task of intellectuals can be to publicly represent the right to individual particularities as a general concern.

Although the name-letter task is one of the most frequently used measures of implicit self-esteem, no research has examined whether the name-letter effect emerges for new last name initials and abandoned birth name initials in the context of marriage. Additionally, no systematic investigation has examined the robustness of the name-letter effect across age cohorts. In a large heterogeneous sample (N = 1,380), reliable letter preferences were found for new last name initials and for abandoned birth name initials, even after 20 years of marriage. In addition, robust name-letter effects emerged across all assessed age cohorts. Implications for the implicit self-esteem literature regarding the robustness of the name-letter task for married and nonmarried individuals of all post-pubescent ages are discussed.

The out-migration of Vietnamese workers seeking overseas employment is the main type of international migration in Viet Nam. There are various government institutions generating data on immigrants and emigrants. The Exit-Entry Department of the Immigration Bureau monitors the outflows of Vietnamese nationals and the inflows of foreign nationals into the country. The General Statistics Office collects data on immigration, but the data collected by the census are not comprehensive. The Ministry of Labour, War Invalids and Social Affairs is responsible for data on contract-based labor migration. The Ministry of Public Security and Border Guard Command are potential information providers on irregular migration into and from Viet Nam; however, the collected data are not made public. Commercial banks do not differentiate remittances transferred by overseas Vietnamese workers and other remittances. The scarcity, availability and accessibility of international migration data are areas in need of improvement.

A practitioner's use of names, naming, and name calling can significantly affect the direction of interventions in work with families. The author discusses ethnic, gender, and developmental awareness as they relate to practice issues such as cross-cultural name calling, name changes, cross-gender names, the double standard with name titles, labeling, and name forms as expressions of developmental stages.

This contribution starts from observing a remarkable absence of continuity in scholarly debates and discourses, in the field of theater and performance studies. Instead, our 'debate' seems to be hidden in a process of ongoing proliferation, moving in any kind of direction without any sense of orientation, which makes it very hard to identify a specific theatre and performance studies perspective or to identify approaches and methodologies specific to the field - something that is actually quite relevant when interdisciplinary exchange is to be a mutual affair. The problem of this wide variety of approaches is that it renders theatre and performance studies invisible as a specific practice with particular approaches. How are we to be recognized in an interdisciplinary field? By inquiring in the practice and politics of 'naming', and the absence of that, this contribution addresses the current state of affairs in the theatre and performance studies field, followed by the suggestion that we should perhaps give names to our tools and concepts and methodologies, to establish debates in which we enter into discussion and actually respond to each other. This contribution deliberately seeks to move through uneasy terms like 'tradition' or 'branding', to advocate a practice of naming. Drawing on Tim Ingold's analysis of naming practices and activities (rather than classes or categories) and Rosi Braidotti's citationality, this invitation is not a call for 'closing the ranks', instead it is a plea for articulating particularity; an invitation to develop a joint, accumulative practice, in which we continue acting fugitively, but with a plan.

Ein Kommentar zum Protest gegen die Reform des WissZeitVG und darüber hinaus