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Andrew J. Mitchell

of these concerns and it forms the focus of what follows. To appreciate its importance, we shall approach it in light of Heidegger’s earlier views on health and healing, which change drastically between the rise of National Socialism in 1933 and its end in 1945. Nevertheless, it is only in the

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Jeremiah Morelock

Art and Life . Albany, NY : SUNY Press . Bakker , J.I. (Hans). 2011 . “ North Central Sociological Association Presidential Address: Pragmatic Sociology: Healing the Discipline .” Sociological Focus 44 ( 3 ): 167 – 183 . Baudrillard , Jean . 1994 . The Illusion of the End . Cambridge, UK

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Dana Neacşu

paradigm, whiteness is not the center of all things, and it does not control prosperity. Whiteness only controls the racial relationship, and only as long as people choose to remain in that relationship rather than focusing on our own power and prosperity. (Id.) Growth and healing from an abusive

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C. Heike Schotten

the elements of suffering and healing we might be negotiating” (75). Given that it is Brown herself who has introduced the therapeutic reading of identity politics as a longing for release and self-overcoming, however, one wonders what exactly must be guarded against and by whom. 15 Although in her

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Michael Roberts

, toward affirming the will. Nietzsche (1967) reveals the aesthetic solution to this problem when he writes, “When the danger to his will is greatest, art approaches as a saving sorceress, expert at healing. She alone knows how to turn these nauseous thoughts about the horror or absurdity of existence

. In fact, for most of human history, innovation has reflected the work of anony- mous peasants, artisans, warriors, and healers (cf. White 1962; Landes 1969, 101). Even under capitalism, the actual work of innova- tion can only in part be credited to the capital- ists themselves, as business firms have

Peter Thomas

). Like all ‘important categories of the aes- thetic’, catharsis does not proceed ‘from art into life, but rather, from life into art’ ( Lukács , 1963/1981, 772). George Th omson , like Jacob Bernays (1857) before him, traced it back to magical-medical healing practices where it played the role of a

Larne Kate Abse Gogarty

pastoral. It does not hurry to ‘heal the wounds created by capitalism’, nor utter a rallying call to join the Communist movement, which stands in Empson’s account of the pastoral as a moment of false immediacy. The Bowery offers no roseate promise of wholeness despite the abundance of its pastoral vision

Anselm Jappe

transforms ‘innocent’ products into commodities, bearers of social alienation? This question is not as ‘abstract’ or as convoluted as it might seem, since an important issue depends on it: in which sphere of social life do we have to intervene in order to heal the ravages generated by social abstraction

Peter Green

repeatedly insists that: We know that in Marx’s conception crises are simply a healing process of the system, a form in which equilibrium is again re-established, even if forcibly and with huge losses. From the standpoint of capital every crisis is a ‘crisis of purification’. Soon the accumulation process