Suchergebnisse

Resume Bien que Hannah Arendt n'a pas déployé une théorie de la solidarité, de nombreux commentaires disséminés tout au long de ses écrits éclairent de manière singulière le concept de solidarité. Arendt, en effet, nous met en garde contre l'injection, dans la solidarité politique, de ces notions sentimentales que sont l'amour et la pitié. Cet article analyse la critique arendtienne de ces idées et des conceptions de la solidarité qui sont articulées autour d'elles. Plus précisément, il esquisse une approche alternative, issue de la perspective arendtienne, qui substitue à la fondation sentimentale de la solidarité une conception adéquate des intérêts communs aux individus vivant ensemble dans une société politique.

AbstractThe New Criminology is neither new nor criminology, merely sentimental overidentification with the underdog masquerading as science. This sentimentality appeals to students of crime only because criminology has traditionally been sympathetic to the underdog. The hypotheses of discriminatory law enforcement and of white‐collar immorality reflect such sympathy. The millenarial hopes of the New Criminology are illusory. That justice is imperfect even in relatively decent societies is no excuse for embracing nihilism or for giving up the attempt to maintain social order.

?Not since Christopher Hitchens assault on Mother Theresa have so many sacred cows been slaughtered in such a short volume.' Spectator 'One of our most celebrated essayists.' Toby Young, Mail on Sunday '[A] cultural highlight.' Observer 'Surgical demolition.' Guardian In this perceptive and witty book, Theodore Dalrymple unmasks the hidden sentimentality that is suffocating public life. Under the multiple guises of raising children well, caring for the underprivileged, assisting the less able and doing good generally, we are achieving quite the opposite ? for the single purpose of feeling go

The romance of extraction underlies and partly defines Western modernity and our cultural imaginaries. Combining affect studies and environmental humanities, this volume analyzes societies' devotion to extraction and fossil resources. This devotion is shaped by a nostalgic view on settler colonialism as well as by contemporary »affective economies« (Sara Ahmed). The contributors examine the links between forms of extractivism and gendered discourses of sentimentality and the ways in which cultural narratives and practices deploy the sentimental mode (in plots of attachment, sacrifice, and suffering) to promote or challenge extractivism.