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Each pamphlet has individual title page with imprint. ; Half-title: Hone's political pamphlets. ; (from t.p.) 1. The house that Jack built. -- 2. Queen's matrimonial ladder. -- 3. The miraculous Host. -- 4. Form of prayer. -- 5. Non mi ricordo. -- 6. Political showman. -- 7. Man in the moon. -- 8. Rights divine for kings, &c. -- 9. Slap at Slop. ; Mode of access: Internet. ; OSU's copy 1 from the collections of the San Francisco Academy of Comic Art, Bill Blackbeard, Director.

Any random sampling of a Facebook timeline or Twitter feed, to take the obvious examples, provides a prepackaged view of global politics. It is restrictive because we choose it to reflect our own pet subjects, groups, likes, and world interests. The lens is prejudiced to reflect our race, class, gender, sexuality, ideology, and affective positionality. We enter a social media world as many as 10 or 50 times a day that has ourselves as the center of the universe. This communication world is similar to an infant's world: Someone else decides what we can see, what we can consume, what is that extra treat we can earn, if we are good: in social media terms, if we pay for it by reputational capital, or simply, if we spend enough money. ; The author wishes to acknowledge the Economic and Social Research Council (UK) for support [The Common Good: Ethics and Rights in Cyber Security, Grant Ref: ES/L013177/1] ; Peer-reviewed ; Publisher Version

Arek Dakessian - ORCID 0000-0001-7792-6862 orcid:0000-0001-7792-6862 ; Refugees can be formed as "subjects" as they navigate forced displacement in countries that are not their own. In particular, everyday life as the politicized Other, and as humanitarianism's depoliticized beneficiary, can constitute them as political subjects. Understanding these produced subjects and subjectivities leads us to conceive of forced displacement – or "refugeedom" – as a human condition or experience of political (sub)alterity, within which inhere distinctive subjectivations and subjectivities. Drawing on fieldwork in Beirut, Lebanon, we use young Syrian and Iraqi refugees' experiences with everyday racism, violent bullying and racialized discrimination as heuristic lenses with which to see displacement's political subjects and subjectivities. We argue that the young refugees emerge as both political and moral subjects through core and defining struggles within – and against – these politicizing constraints. We interpret their struggles as ambivalently and dynamically situated within humanitarianism's and racism's subjections and subjectivities. Yet we also found that occasionally the young refugees could eclipse these produced subjectivities to claim repoliticized subjecthoods distinct from those of humanitarianism and outside displacement's normal politics. We interpret these in Rancièrian terms as "political subjectivation." Abstracting our findings, we offer a simple theoretical architecture of refugeedom's subjectivations, subjects, and subjectivities as comprising humanitarianism's rights-bearing or juridical subject; the vulnerable and resilient, innocent and suffering subject; and the Othered or racialized subject, formed through the exclusions of displacement's politicized spaces. But we also conceive refugeedom as a space of values, and so the ground on which moral meaning and significance attach to agency and subjectivity. ; Fieldwork was funded by The British Academy (Academic Grant Number SG152525). ...

Abstract
This article argues that Alain Badiou's theory of the subject offers conceptual resources that help make sense of ordinary life-experiences of 'evental moments' and enable the critique of hypertrophic forms of political or corporate agency. The article identifies a set of ideas through which Badiou's philosophy contributes to much-needed emancipatory thinking today. As it investigates the notions of horlieu and the event, the article stresses that true political change requires the emancipation of the 'quasi-totality', something that 'reactive' political or corporate subjects would not be able to deliver. The piece emphasises that, for Badiou, universalist equality is the indispensable game-changer of politics, and that every single person can contribute to genuinely egalitarian projects. In Badiou's view, there are no meta-subjects and meta-events. Everyone can experience truth in their lives.