The current erotic landscape is contradictory: While the West sees greater sexual and erotic freedom than ever, there is also a movement to restrict the behaviour of various sexual minorities.
Expanding and Restricting the Erotic addresses the way in which the erotic has been constrained and freed, both historically and at present. Topics range from the troubling way in which the mainstream media represents the erotic, to the concept of friends with benefits. Other chapters explore female eroticism, from contemporary female hip hop artists to Latin American women seeking to express their eroticism in the midst of sexual repression. Medieval and Early Modern medical conceptions of the female body are explored, as are ancient Greek erotic practices. Finally, the controversial area of teenage girls’ erotic representation is analysed.
Can we discover morality in nature?
Flowers and Honeybees extends the considerable scientific knowledge of flowers and honeybees through a philosophical discussion of the origins of morality in nature. Flowering plants and honeybees form a social group where each requires the other. They do not intentionally harm each other, both reason, and they do not compete for commonly required resources. They also could not be more different. Flowering plants are rooted in the ground and have no brains. Mobile honeybees can communicate the location of flower resources to other workers. We can learn from a million-year-old social relationship how morality can be constructed and maintained over time.
The Ambiguity of Justice offers a collection of essays on Ricœur’s thought on justice, and on the different views that influenced this thought, in particular those of Arendt, Honneth, Hénaff, Rawls, Levinas and Boltanski. Although Ricœur’s idea of justice has undoubtedly caught much attention already, only a few monographs have been published so far that explicitly address this topic.
The contributors of this book – a mix of both well-established Ricœur scholars and young promising scholars in this field – address the difficulties in Ricoeur’s thought on justice by maintaining his spirit of dialogue, not only by showing how Ricœur himself repeatedly searches for dialogue in his writings on justice, but also by arguing that Ricœur’s thought allows contributions to contemporary debates about justice.
This article introduces readers to the status of sighthounds in Spain, the abuse they endure at the hands of humans, and the work being carried out to help them by Galgos Del Sol, a local rescue with international partners. This paper is not based on empirical data or on scientific methods; it is, however, sourced directly from the experiences of an established Spanish sighthound rescue organisation, and affords the reader a unique and informed insight into this area.
This chapter introduces the notion of the coloniality of homelessness as a way to make sense of how the anthropological imaginaries of Euro-American sovereignty were mapped onto a political economy of homelessness and nomadic forms of life and labor. By tracing the conceptual mapping of homelessness through the colonial encounters of anthropology and urban ethnography, we can see how constructions of homeless culture are bound up with the racial logics of Eurocentrism that distinguished superior Aryan races from inferior nomadic ones. The coloniality of homelessness, therefore, refers to the way in which the very notions of home and homelessness were constructed through a chronotopology of modernity that divides bodies and populations into a racial logic of modern and pre-modern forms of space, time, life and labor. This insight, I argue, helps make sense of the claim that the very concept of homelessness obscures the issue of housing, which is itself a project of both neoliberalism and colonialism.
Homeless youth present a problem for the entire community. Children are vulnerable to falling through the net as levels of support break down; institutions that are designed to shelter them often fail runaway children. They are the major focus of this chapter and the lack of support they receive to forge their own identity. So they risk it on the street. One moral dilemma created by institutions is whether to fulfill the rights claims of parents to reunite them with their children and the safety of the children, not knowing the environments from which they fled. A concept of community is analyzed that is most fitting for the predicament of these children. It is argued that the meaningfulness of an individual’s life, the homeless youth, can be in a community that is viewed as normative, enhancing support for a quality life together.
The distinction between the artes liberales (liberal arts) and artes serviles (servile arts) is a distinction going back to the Greek world. One field of study is devoted to use-less knowledge (understood as significant though non-pragmatic), and the other devoted to practical, pragmatically justified problems in the concrete world of daily labour. While the details of such a distinction require delineation, the basic idea emerges: Practical problems are conceptually distinct from philosophical ones—in the strong, Platonic conception of philosophy (as the use-less love of wisdom). Problematically, though, this implies that ethical questions are bound to the use-less, that is, the questions addressed are pursued with no reference to social and political utility. This, I suggest, creates a form of cognitive dissonance. I will argue, the distinction denotes two spaces which, inevitably, have the potentiality to overlap. More than that, their point of interaction resides in precisely the points at which philosophical speculation has direct bearing on practical, servile questions. One of these areas, I argue, resides in ethical debates—including the problem of homelessness.
One third of the homeless population is mentally ill. This chapter demonstrates that percentage is sustained by a Libertarian view of rights; namely negative rights. Such rights do not fulfill the subsistence rights, rights that are positive and claim security, food, and shelter. The right to have a home is stymied by a series of ad hoc ordinances which satisfy rights of non-interference which leaves homeless to fend for themselves on the streets. An argument is developed for autonomy in proportion to what can be exercised by people without a home; conventional autonomy. Conventional autonomy overrides libertarian autonomy and defends the claim rights of the homeless to have a home.
The following is a narrative examination of homelessness through the conversations and stories of two homeless men, George Waters and John “Pops” Moore, whom I came to know through my work at a Boston homeless shelter. I use a narrative style rather than a more academic analysis because my interest in the homeless was born not out of an interest in homelessness as abstract institution, but out of many conversations I came to have with actual homeless people living on the streets, in abandoned buildings, dumpsters, and subway stations. I hope, through this approach, to move past the institution of homelessness and focus instead on individual homeless people.
The value of household is important in Aristotle for exercise of autonomy. In this chapter autonomy is central to supportive arguments of rights to a home and civic personality. One can find analogous lack of autonomy in American slaves’ as they are deprived of property and thereby a home with the plight of the homeless. It is argued that autonomy is a necessary condition for full development of moral personality. Since our society makes the home primary locus of autonomy it hinders full moral personality among the homeless.