ambiguity, implicitness and intertextuality in their messages in order to ‘safely’ express problematic, illegal and clearly biased ideas about their political opponents and/or their camp, in an attempt to stay ‘true’ to their own identity and vis-à-vis their audience expectation, and still avoid possible
Given this constellation of predisposing content-biases, atheists have been suspected of implicitly harbouring supernatural beliefs, even despite explicit beliefs to the contrary (McCauley, 2000 ; Bering, 2010 ; Gervais et al., 2011 ). Such a claim is encapsulated in the ‘naturalness of religion
“orthodox” beliefs is likewise circumscribed by certain implicit norms beyond the reach of explicit philosophical argument as well. Maimonides insists upon concealing certain obscure truths in both the “Account of the Chariot” and the “Account of the Beginning.” But whereas Strauss sees the mutual tracing
This is a multidisciplinary journal dedicated to conceptualizations of criticality in media literacy. The focus is on articles that engage with media in ways that disrupt the normative discourses perpetuated through market logics and dominate institutions, promote ways of thinking critically about and with digital media culture, and present opportunities for analyzing and interpreting the codes, conventions, and ideologies implicit in our media saturated lives. It also centers on the ways in which critical media literacy is absent in today’s standardized educational curriculum. JCML has two issues per volume. It is a peer refereed journal and is available as hard copy and online. The hard copy issues can include artwork, and photographs. The on-line version can include artwork, photographs, audio and videos. Manuscripts can cover but are not limited to such topics as: the history of the field of critical media literacy, the state of critical media literacy studies and the urgency of critical media literacy knowledge at the present historical moment, critical media literacy in classrooms, etc.