哲学・社会思想・宗教 — 全 下位分類

If a creative individual identifies as queer or trans, does that fact belong solely to the realm of biography, or does it pertain to their artistic achievement? In Queer and Trans Aesthetics, Lloyd Whitesell discusses literature, visual culture, audio-visual media, music, and performance from the 19th to the 21st century. Through this analysis, Whitesell develops a systematic framework to enrich our understanding of LGBTQ aesthetics and cultural production. He traces the history of queer aesthetic inquiry, develops a justification for a synthetic approach, identifies a fund of expressive strategies motivated by queer subjectivity, and highlights how such strategies create affinity across differences of gender, race, local context, and artistic media.

Rooted in a gender-inclusive theory of queer/trans subjectivity, the book draws on testimony from people of diverse backgrounds, genders, and races. Whitesell engages with debates in the existing scholarly literature while making connections between a wide range of artists: some from mainstream canons, some established subcultural figures, and others only now emerging as notable contributors to queer culture. The book explores five expressive archetypes or poses which have had profound significance in queer art traditions: the Monster, the Victim, the Trickster, the Dandy, and the Dreamer. Each offers a repertoire of creative responses to social oppression and configures queer subjective experience in a unique way. With its unique systematic approach, Queer and Trans Aesthetics enhances our knowledge of queer aesthetic traditions across genres and time.

This book offers a fresh and engaging perspective on how to build theory, drawing on an international range of expert perspectives. It responds to the growing interest in how new knowledge is created within social sciences and introduces a Phenomenon-Theory-Context framework to enable researchers address these three key dimensions of theory building. The authors offer an eclectic toolbox to build theory and discuss the relevance of theory building in today's world. This book will appeal to PhD students, early-career researchers, and more senior academics wanting an innovative approach to tradition.

This book traces the modern history of ineffability, the idea that mystical experience lies beyond the reach of language, across twentieth-century scholarship on mysticism. Moving from William James to W.T. Stace and beyond, it examines how theories of ineffability were shaped not only by philosophical commitments but also by rhetorical strategies and disciplinary politics within the academic study of religion. Through close readings of major figures including James, Underhill, Otto, Zaehner, Stace, Smith, Hick, Forman, d'Aquili, and Sells, the book uncovers a crucial historical shift: from early understandings of ineffability as relative, what cannot be fully but can still be partially expressed, to later claims that mystical experience or its source is absolutely ineffable, wholly beyond conceptual mediation. This "absolutization" of ineffability, the book argues, served to defend a perennialist vision of religion's universal core and to shield it from contextual critique. Concluding with a semiotic "meta-argument" against absolute ineffability, the study proposes that a theory of relative ineffability better accounts for both mystical discourse and ordinary experiences of the unsayable. In doing so, it reorients the study of mysticism toward a more nuanced understanding of how language, experience, and meaning continually shape one another. It is an important read in the study of mysticism.

Investigates how discourse spills from language to action, generating, obfuscating, and perpetuating violence while also offering the words, principles, and practices that may interrupt it.

We are continually catching up with and being caught by words, especially words that hurt. These collected essays probe the interaction of violence and words across time, place, and circumstance. Often cited as the core source of violence, religion's capacity for coordinating ideas, symbols, and groups has made it a potent force in the production and deflection of violence. Yet the production of the category "religion" has also contributed to violence; employed to surveille and subjugate targeted populations, "religion" enabled and conveyed colonial domination on a global scale. The claim that religion causes violence has therefore missed a fundamental insight: as a word, "religion" also acts in and on the world. Contributors thus ask: How does persecution become weaponized in and through language? Whose stories are told and who is allowed to speak them? And how do language, symbols, art, activism, and performance find ways to speak back, push back, and offer critique? Theorizing, historicizing, and addressing the violence of words and words of violence, "religion" emerges as critical theory and embodies the very practice of critique.

This open access book develops a Marxist account of artificial labour. Using Marx's definition of labour from Capital, Kelly proposes three possibilities for the future. The Standard Marxian Line denies that artificial labour is possible and instead predicts that AI will lead to overproduction, unemployment, and the need for capitalism to expand. Artificial Feudalism predicts that AI will generate artificial labour, but that it will remain enmeshed within existing platforms and property relations. Double Freedom for Robots proposes that capitalism will drive the development of bona fide artificial labourers: robots that are legally emancipated but practically dependent on capital.

Free Robot Labour uses Marxist theory to argue for a radical conclusion: AI won't just increase the productivity of human labour, it will lead to the creation of machines capable of labouring.

This book challenges Eurocentric foundations of the sociological category of "sect," demonstrating why it is inadequate to understand Hindu sectarian formations. It argues that caste is central-not peripheral-to how sectarian orders within Hinduism emerge, persist, and transform. By foregrounding Assamese Vaishnavism-a Bhakti tradition that emerged in the 15th century and has now become emblematic of the region-the book places Assam, often marginalised in accounts of Indian religious traditions, at the centre of analysis. It offers a critical account of Bhakti by tracing its entanglements with local caste hierarchies and broader historical processes, thereby reframing Vaishnavism through the social and political specificities of postcolonial Assam.

Moving beyond dominant framings of India's Northeast that primarily emphasise tribes, ethnic conflict, migration, folk culture, and heritage, the book advances a sociological enquiry into institutionalised religion, the enduring vitality of caste, and the state's role in mediating identity and belonging in the region through an ethnographic lens. It further contributes to the debates on subalternity by exploring how untouchability and exclusion within Assamese Vaishnava discourse shape diverse expressions of subaltern agency.

Debunking the egalitarian thesis of Bhakti, religion appears here not only as a matter of faith or an epiphenomenon of culture but as a contested field persistently shaped by caste, the state, and discourses of power. The book also assesses subaltern religiosity as a mode of resistance within the Vaishnava context, foregrounding the various grammars of resistance enacted by the marginalised communities against hegemonic structures. This book speaks to scholars and students of sociology of religion, anthropology of Hinduism, Religious studies, Subaltern studies, Dalit studies, and South Asian studies.

A pathbreaking study of the role space and place play in theological thought

What does Christian theology have to do with place? How does theology influence the spaces and places in which we live? How does theology do geography?

In Theology in Place, L. Patrick Burrows develops a framework for the interpretation of the Christian theologies that form and are formed by human practices of place, drawing on theology, geography, and feminist, queer, and critical race studies for the analysis of places, from the perspectives of experience, moral geography, and "weak" theology. He then uses this method to take up a series case studies of lived spaces of Southern religion to show the importance of thinking place in theology: the centrality of bodily communion between living and dead in Decoration Day in the Southern Appalachians; postcolonial "demonic" theology as the basis of spatial-spiritual ability surrounding the urban "renewed" Black neighborhood of Hayti in Durham, North Carolina; the role of heresiology in the construction of the historical and contemporary "imagined South" as the moral ubi of American social reflection; and the relationship between artifice, camp, and mysticism in the complex religious attachments - queer and evangelical - at Dollywood.

Theology in Place shows the necessity and promise of taking place seriously in the study of Christian theology, ethics, and practice. This research contributes to a growing literature on theology, space, place, and the built environment through its focus on race and the American South, especially by drawing on sources that have not previously been a part of these discussions, particularly from feminist, queer, and Black studies.

This open access celebratory volume marks the twentieth anniversary of the Asian Theological Institute (ATI), which is committed to mentoring and building community as resources for sustaining future theological work. It gathers contributions from a number of ATI's alumni and alumnae across diverse disciplines, ethnicities, career stages, and geographical locations to reflect on their experiences with ATI, their own scholarship, and the culture of the academy. More than retrospective, this anthology demonstrates how Asian and Asian American theologians are advancing innovative scholarship while building intergenerational networks of support. By weaving together critical reflection, constructive theology, and personal witness, this collection not only honors ATI's legacy but also points toward the dynamic future of Asian and Asian American theological studies.

This open access handbook redefines science diplomacy in an era of geopolitical rivalry, rapid technological change, and fragmented global governance. Moving beyond state-centric models, it advances a polycentric framework where authority and expertise are distributed across diverse actors. Combining conceptual insights with empirical case studies, it examines securitization, emerging diplomatic players, and technology as a site of power-offering a rigorous guide for navigating cooperation under conditions of uncertainty, asymmetry, and disruption.

Talking About Cults explores a series of questions: Why have scholars of minority religion rejected the term "cult" and the wider field of cultic studies? How have they responded to allegations of abuse in minority religion? Why do so many survivors of abuse find cult discourse helpful? What new directions-more attuned to survivors' experience-are emerging and should be encouraged in the study of abuse in new religious movements (NRMs)?

The academic subfield of NRMs developed in reaction to cultic studies and the two fi elds became polarized in the "Cult Wars," a charged intellectual and legal battle that has raged on since the 1970s. In this context, a disciplinary consensus formed in the study of NRMs that minimized allegations of abuse within NRMs and discredited the reliability of ex-members who made them. While feminist scholars of religion attempted to draw attention to gendered forms of abuse in these groups, they were largely ignored in consensus NRM scholarship. Inspired by a feminist survivor centered approach, Ann Gleig argues that rather than automatically rejecting cult discourse, scholars need to ask what its function and value is for survivors of abuse. Through interviews with survivors of abuse in Buddhist contexts, she discovered that they drew on cult discourse selectively and critically to identify, understand, and heal from the dynamics that had caused them harm in their former communities as well as to prevent future abuse.

This groundbreaking study reveals a remarkable and largely unfamiliar dimension of Jewish history: the ways in which classical mythology became part of Jewish life and erudite culture in Europe between the fifteenth and eighteenth centuries. From vibrant civic processions and rabbinic sermons to kabbalistic treatises, folk tales, and messianic heretical performances, figures such as Bacchus, Pan, the Sibyls, Amazons, and Prometheus entered the Jewish cultural landscape in surprising and illuminating ways. Tracing the Jewish encounter with classical myth through two waves, influenced by Renaissance humanism and Enlightenment critique, Maoz Kahana argues that these encounters were not superficial borrowings. Rather, classical myth served as a medium through which Jews reimagined their textual heritage and expanded the intellectual horizons of their tradition.

Kahana's work illuminates a previously unexplained boom of classical mythological elements in Jewish literature beginning in the early modern era, providing new insight into the intersection of Jewish, Christian humanist, and pagan traditions. In this new portrait of Jewish mysticism in early modernity, Kahana argues that kabbalistic thinkers, leaders, and ritualists can and should be explored within a wider cultural and intellectual landscape. Through vivid case studies, the book shows how Greek and Roman mythological materials opened new avenues for rethinking the distant past, ongoing tradition, revelation, hidden knowledge, and the nature of the self. Putting Nachman of Breslov in conversation with Giambattista Vico, this book offers a sweeping account of the creative Jewish engagement with classical mythology from the Renaissance to the Enlightenment.

Sideways Developments examines Hong Kong Anglophone and Cantophone literature and visual culture to trace the forms of queer and trans survival and flourishing in the Asian century. Contesting the cisgender, heterosexual, linear tropes that constitute developmentalist narratives deployed by superpowers-from colonial Britain to 20th-century America to a rising China-Cheang argues that sideways aesthetics define the narratives through which the LGBTQ+ community navigates personal and socioeconomic transitions. Through formalist analyses of a range of genres, Cheang reveals the affordances of queer and trans cultures for addressing the question of Hong Kong during its period of promised transition until 2047.

In this moment of multiple crises, Sideways Developments offers a timely hermeneutic and theory of solidarity and sustainability. The book tracks how sideways aesthetics have evolved from a feature of LGBTQ+ plots, performance, and nonlinear approaches to space-time to a form of togetherness that links postcolonial Hong Kong with struggles worldwide. Using what Cheang terms intersectional formalism as an analytical tool, the book provides a multilayered examination of the alternative pathways exemplified by queer and trans resilience and regeneration.

The first English translation of Emanuele Severino's radical critique of the notion of identity.

Starting from his central intuition that Western culture is essentially nihilism, Emanuele Severino reflects anew on the problem of identity, abandoning the ambiguous (and ultimately contradictory) fashion in which being and becoming are grasped in the Western tradition. In this foundational work in Severino's philosophy, the philosopher questions the dominant understanding of identity in Western culture, tracing it back to Aristotle's definition of identity as 'tautotes'. In his endeavour, Severino discusses - with his particular depth - the most renowned philosophical passages from Hegel, Aristotle, Plato and Kant, presenting a radical critique of identity.

This book constitutes part of Severino's monumental theoretical apparatus, comprising a critique of Western metaphysics that sets him alongside Heidegger in contemporary theory. This translation of Tautotes will appeal to those interested in the central problems of Ancient and contemporary philosophy, ontology and metaphysics.

This essential resource provides introductions to fifteen classics of 19th and 20th-century Protestant theology, ranging from Schleiermacher's The Christian Faith to Dorothy Sayers's The Mind of the Maker to Karl Barth's Church Dogmatics.

Each chapter gives a sketch of the author's life, traces the main themes of their classic work, and indicates the impact of each theologian and their approach. By including known works and introducing new contributions into the story, Vander Lugt expands standard notions of the theological canon and provides a refreshing retelling of how Protestant theology has developed over the last two hundred years.

Students of theology and Christian leaders will find this an accessible introduction to a rich and dense theological world.

From Walter Benjamin in Argentina to Theodor Adorno in Japan, this collection brings together leading scholars of Critical Theory to examine the impact of the Frankfurt School across global histories of the 20th century.

Featuring essays on Critical Theory's role in Brazil during dictatorship and redemocratization; the influence of Herbert Marcuse in Pinochet's Chile; the politics of Critical Theory in South Korea and intellectual relationships across Yugoslavia, Germany and the United States, the chapters in this volume consider how social, political, historical and intellectual conditions shaped local receptions of the Frankfurt School, and how the School's key thinkers in turn helped to transform these conditions.

Guided by Max Horkheimer's seminal distinction between critical and traditional theory, in which Critical Theory is distinguished by its self-reflexivity and awareness of its location within a larger social totality, The Internationalization of Critical Theory offers a groundbreaking reflection on Critical Theory at an international scale. Tracing the legacy of the Frankfurt School across Latin America, East Asia, Europe and North America, this volume offers new insights into the intellectual histories of both Critical Theory and global politics.

Is philosophy a playful pursuit?

This book's central argument is that playfulness is an essential quality of philosophical practice, and that there is something essentially philosophical about play. Ways of doing philosophy well invariably require the same wonder, hope, co-operation and positive freedom that define healthy modes of play.

Matthew McLennan explores this intrinsic connection in the way that philosophy and play shed light upon one another through three core concepts: the realities of play define what it is and how it manifests; the rules of play determine how it functions; the 'what comes next' of play depends on what we want or hope to find in it. Together, these meditations explain how both play and philosophy are essentially oriented towards the indefinite, the infinite and the possible. Working across disciplinary boundaries and calling on an eclectic range of thinkers, this paradigm-shifting approach redefines how we understand the doing of philosophy and how we perceive the traditions that underpin it.

The carceral imaginary explains Americans' stubborn attachment to or at least acceptance of prisons, both in the hyperbolic tough-on-crime practices and in seemingly progressive sectors.

Joining a critical reading of John Locke with theorists of storytelling, the imaginary, decolonial theory, and carceral logic, Shari Stone-Mediatore brings new philosophical resources to bear on the question of how Americans have become so attached to punishment-based social policies despite the failure of our vast network of prisons to protect us from harm. Stone-Mediatore argues that, alongside the political and economic forces driving prison expansion, a carceral imaginary in which we have become deeply invested emotionally has bonded our imaginations to carceral myths and prevented us from thinking meaningfully about safety and justice. Tracing a pattern in the violence-rationalizing myths studied by Frantz Fanon, Enrique Dussel, James Baldwin, and Ida B. Wells, Stone-Mediatore develops a theory of the righteous-violence imaginary. Viewing contemporary U.S. punitiveness-which has led to the incarceration of nearly two million Americans in 6,000 jails and prisons across the country-through this lens, she elucidates the structure of our carceral imaginary and how it embroils us in ever more needs for violence and mythmaking.

Stone-Mediatore explores how stories that take us on journeys with those on the other side of prison walls can help unsettle the masonry of carceralism and build support for safety practices that do not perpetuate trauma and abuse but advance our mutual healing.

The first English translation of Emanuele Severino's provocative analysis of the philosophy behind war in the West.

Drawing on a broad range of sources, from Heraclitus to 20th-century grassroots movements, Italy's foremost philosopher calls for a new way of thinking that could lead the West to perpetual peace. War, for Severino, is not merely the manifestation of conflict through violence to resolve disputes between nations or fractions. Rather it is a mode of thought deeply embedded in the foundations of Western civilisation. Highlighting the divisive and isolating mechanisms that the West uses to conceptualize their bases of power, War shows that this divisive thought is so intrinsic to Western philosophy that even critiques of war are warlike. For peace to be possible, we need more then ceasefires; we need a fundamental re-evaluation of the history of Western thought.

Originally written in the geopolitical context of the 1990s, Severino's text retains an extraordinary urgency at a time when the reality of war seems increasingly insistent. Bringing this relevance to focus, this volume includes a comprehensive introduction by translator Federico Divino, which carefully contextualises War historically and politically, whilst also situating it in relation to Severino's wider philosophical oeuvre.

An accessible book, free from the more complex logical and metaphysical lexicons central to some of Severino's other works, this is a must-read for anyone interested in why war happens and what may be needed to stop it.

Cultivating the mystical experience and the contemplative traditions that underpin it can have profound ethical consequences.

By taking this path, alongside or instead of the analytic post-enlightenment route more familiar in the West, mysticism can shape the way that we relate our consciousness to our lived experience.

Contemporary society is a hostile place in which to hold onto ideas of hope, not least from an ethical standpoint. The anxiety that pervades this point in our shared history squeezes the opportunities to find escape or to reach a place beyond the immediate. Mysticism and Embodiment uses the body as a site from which to argue for a new understanding of this reality, framing transcendent experience in the context of existential phenomenology. In this context, the role of the mystical imagination comes to the fore, showing its immense value for individual and social healing, as well as our understanding of the other and how we can talk about new possibilities in ethical philosophy.

An innovative philosophical study using the lens of epistemic injustice to demonstrate the threefold value of feminist rage in noticing, understanding, and combatting injustice.

The #MeToo movement has come and gone, but women are still angry. What kind of anger is this exactly? Is it dangerous-or could it perhaps be valuable? This through philosophical exploration of anger brings conceptual clarity to the concept of 'feminist rage', theorizing its origins in a so-called 'anger turn.' Using the theoretical framework of Miranda Fricker's 'epistemic injustice', as well as the new and related concept of affective injustice, Sigrid Wallaert argues that feminist rage is routinely silenced and, moreover, that this silencing is nefarious.

More than just a theoretical contribution, Wallaert brings a wake-up call to the field of social epistemology and beyond. Emotions are routinely kept outside of academic methodology, especially 'negative' emotions like anger. Wallaert shows the value to be gained from bringing emotion into our research, both as an object of study and as a methodological approach. The Value of Feminist Rage goes beyond everyday testimony-it reaches into academia too.