Changing One’s Life to Change the World? The Politicisation of the Private Sphere

May '68 ◽  
2018 ◽  
pp. 177-210
Keyword(s):  
Private Sphere ◽  
The World

scholarly journals Identifying the barriers to female leadership in Paramedicine

2017 ◽  
Vol 2 (1) ◽  
Author(s):  
Paige Mason
Keyword(s):  
Decision Making ◽  
Academic Medicine ◽  
Equal Opportunity ◽  
Female Leadership ◽  
Private Sphere ◽  
The Public ◽  
Government Decision ◽  
The World ◽  
Main Message

The main message is clear: women are not making it to the top in any profession, anywhere in the world, and the field of prehospital and academic medicine is not immune. Whether in the public or private sphere, from the highest levels of government decision-making to common households, women continue to be denied equal opportunity with men

"If the Pretty Little Hand Won't Stretch": Music for the Fair Sex in Eighteenth-Century Germany

1999 ◽  
Vol 52 (2) ◽  
pp. 203-254 ◽  
Author(s):  
Matthew Head
Keyword(s):  
Eighteenth Century ◽  
Instrumental Music ◽  
Young Lady ◽  
Musical Performance ◽  
Private Sphere ◽  
Public Spheres ◽  
Musical Practice ◽  
The Past ◽  
The World

The image of the young lady at music is part of the mythology of the eighteenth century, nostalgically summoning a bygone era in European manners. How should such images be read, and to what uses are they put in the construction of the past and the present? Richard Leppert appeals to eighteenth-century iconography to argue the disciplinary function of music on women. This article extends Leppert's arguments in a newly uncovered repertory of songs and keyboard works published in eighteenth-century Germany "for the fair sex." Moving between prescriptions about musical practice specifically and women's character and place in the world more broadly, this music evinces cautionary and disciplinary rhetorics that accord with Leppert's readings. But whereas Leppert deals with paintings-more or less official representations-musical performance and reception complicate the picture. In performance, music offers possibilities for negotiation. On closer examination, instrumental music for the fair sex reveals a complex web of generic and stylistic motifs that undermine the manifest rhetoric of easiness and simplicity in the repertory and invoke the professional and public spheres. Questioning as well as espousing virtue, and haunted by the figure of the rake, songs for ladies reflect the instability in the emergent discourses of bourgeois femininity and the private sphere.

scholarly journals Social workers understanding of extended families position in child welfare in Lithuania, Chile and Norway

2020 ◽  
Vol 15 (1) ◽  
pp. 84-107
Author(s):  
Siv Oltedal ◽  
Ingunn Studsrød ◽  
Rasa Naujanienė ◽  
Carolina Muñoz Guzmán
Keyword(s):  
Child Welfare ◽  
Social Workers ◽  
Extended Family ◽  
Responsibility To Protect ◽  
Private Sphere ◽  
Child Welfare Services ◽  
Extended Families ◽  
State Involvement ◽  
The Family ◽  
The World

Child welfare services around the world deal with families and family complexities. The study from Chile, Lithuania and Norway explores how social workers define family and more specific the position of extended families within child welfare and thus indicate contextual differences and similarities. In the data collection, five focus groups were included: one Lithuanian (eight participants), two Chilean (with two and two participants) and two Norwegian groups (with seven and eight participants). The analysis reveals significant and thematic differences and similarities between the countries related to the fluid and varied concept of family. The results also show variations across contexts in which families that are targeted by the services, the involvement of children and nuclear and extended family members. A dilemma between children’s need to keep family bonds and the states responsibility to protect children, can be exemplified with the position of the extended family. We can identity a difference between Norway, with comprehensive state involvement that can be framed as they are dealing with a public family, and both Chile and Lithuania, which put more of an emphasis on problem-solving within families, and thus look at the family as more of a private sphere.

The Domestic Sphere in Attia Hosain’s Sunlight on a Broken Column (1961): The Home Mirrors the World.

2016 ◽  
Author(s):  
Arunima Dey
Keyword(s):  
Private Sphere ◽  
Domestic Sphere ◽  
Public And Private ◽  
Private Space ◽  
The Public ◽  
The World ◽  
Partition Literature ◽  
Partha Chatterjee ◽  
Partition Of India ◽  
Freedom Movement

By analysing Attia Hosain’s Sunlight on a Broken Column (1961), the article attempts to foreground the significance of home in Indian partition literature. As its theoretical framework, the article refers to postcolonial scholar Partha Chatterjee who claims that the Indian nationalist agenda during freedom movement turned home into a sacred site that was meant to safeguard the native values from the ‘corrupting’ Western ideology, which led to the segregation of the public and private sphere. In this context, the article examines how by focussing on the domestic sphere of home as a microcosmic reflexion of the socio-political changes happening in the country, Hosain reveals that both the private and the public are closely interlinked, thereby debunking the notion that private space is outside of history. Furthermore, the article explores the novel’s depiction of the purdah/zenana culture in order to highlight that though considered a place of refuge, home becomes a regulatory site of assertion of patriarchy-instigated familial, societal and religious codes, which makes it a claustrophobic place for its female inhabitants. In essence, the article argues that Hosain partakes in an alternate, gynocentric narrative of the partition of India.

Emotions in the Everyday Life of a Dance School: Articulating Unspoken Values

2008 ◽  
Vol 40 (1) ◽  
pp. 17-30 ◽  
Author(s):  
Teija Löytönen
Keyword(s):  
Everyday Life ◽  
Working Life ◽  
Private Sphere ◽  
Emotional Control ◽  
Art And Science ◽  
Movie Theaters ◽  
The Everyday ◽  
The World ◽  
Private And Public ◽  
Concert Halls

In everyday thinking art is very often linked to emotion and, more generally, to a kind of emotional and spontaneous way of relating to the world that contrasts with the rational and controlled intellect that, for example, science is understood to cultivate. Emotion is also commonly linked, via bodily existence, to femininity and the private sphere—the home (see, for example, Heinämaa and Reuter 1994; Sihvola 1999. These conceptualizations reveal a tendency toward typically Western dichotomies between art and science, emotion and reason, body and mind, private and public, and woman and man (see also Domagalski 1999; Sandelans and Boudens 2000).Furthermore, working life and emotion have long been seen as separate; only emotion-free employees and institutions have been perceived as being efficient because emotional control, self-restraint, and rationality bolster stability and predictability in working life. Thus, emotions belong somewhere else. In fact, Lloyd Sandelans and Connie Boudens (2000, 48) note that we have had the habit of building special quarters for the exercise and display of emotion such as concert halls, movie theaters, football fields, and therapist's offices. This does not mean, however, that emotions can be eliminated from working life, as many studies on emotion at work have shown (Ashkanasy, Hartel, and Zerbe 2000; Fineman 2000, 2003; Hochschild 1983).

An Aetiology of Recognition

2021 ◽  
pp. 195-223
Author(s):  
A. E Denham
Keyword(s):  
Attachment Theory ◽  
Well Being ◽  
Moral Experience ◽  
Private Sphere ◽  
Secure Attachment ◽  
Moral Obligations ◽  
Moral Competence ◽  
Psychological Capacity ◽  
The World ◽  
Complex Architecture

This chapter explores the suggestion that early attachment underpins the human capacity for empathy, and that empathy, in turn, is a condition of moral competence. We are disposed by nature to seek intimacy with our human conspecifics: the securely attached child learns that, whatever perils the world may hold, his well-being is shielded within the private sphere of personal intimacy. But why should secure attachment also favour—as it does—recognition of moral obligations towards those with whom we have no special standing and share no personal destiny—recognition that the claims of persons as such merit our attention and regard? One answer to this question looks beyond the fact of secure attachment to a further psychological capacity, our capacity for empathy: secure attachment promotes susceptibility to empathy, and an appropriate susceptibility to empathy is a condition of basic moral competence. The chapter proposes that the deeper and more persisting significance of empathy to morality can be understood from a developmental perspective. Looking to mentalization-based attachment theory allows us to understand how empathic mirroring enters into our earliest intimate, interactions with other persons, securing our default commitment to recognizing their reality as bound up with our own. In this way, empathy constitutes one of the natural foundations on which the more complex architecture of moral experience is constructed. Attachment theory helps us to understand the indispensable role empathy plays at the beginning of the circuitous road to virtue.

ФАШИСТСКАЯ МОРАЛЬ VS. МЫШЛЕНИЕ

2018 ◽  
Vol 13 (2) ◽  
pp. 137
Author(s):  
E. I. Naumova ◽  
A. V. Makarin
Keyword(s):  
Social Space ◽  
Private Property ◽  
Personal Responsibility ◽  
Private Sphere ◽  
Public And Private ◽  
Banality Of Evil ◽  
The Social ◽  
The World ◽  
Main Thing ◽  
Totalitarian Regimes

this article is about the conflict between such phenomenons as the fascist morality and thinking. The fascist morality is the distinctive feature of the totalitarian regimes, it based on the capitalist rationality. The origins of the capitalist rationality are connected with two processes: the extinction of the antique division into public and private sphere and the expropriation of the property. In antique time the property was the private space of the person, the place of his birth and death. The expropriation happened with the Reformation that, firstly, lead to the destruction of the dichotomy public/private and, secondly, laid foundation for the capitalism. The social space destroyed the public/private sphere and the social possession of the things emerged instead of the private property. The man alienated of the world and earth and it means the transition from the modus «taking care of ourselves» to the regime of production. The «mass» person, atomized and lonely, appeared with the classless society, imperialistic tendencies and totalitarian movements in the Modern Time. Imperialism is the phenomenon of the global tendencies of the expansion of the capital in connection with the totalitarian movements. The imposition of totalitarianism and its intellectual consequences find the description in the private Eichmann case which demonstrates that the person lose the main thing — the ability of thinking — in the frame of totalitarian system. Cognition with its pragmatic aspect become the basis of the New European/capitalist rationality in contrary to the thinking. The capitalist rationality is «thinking» by to the rules. The conception of the banality of evil opened through this phenomenon: people support the criminal regime because of the habit to live by the rules. If the rules change, the person submit to this rules by inertia. Totalitarian system break of the habit to live one’s mind, in particular, make own judgment about the world. The basis of the fascist morality is that the person ready to kill another, carrying out the criminal order, and reject to bear the personal responsibility for his actions. The maxim of the fascist morality is such: of two evils choose the lesser.

ФАШИСТСКАЯ МОРАЛЬ VS. МЫШЛЕНИЕ

2018 ◽  
Vol 13 (2) ◽  
pp. 128
Author(s):  
E. I. Naumova ◽  
A. V. Makarin
Keyword(s):  
Social Space ◽  
Private Property ◽  
Personal Responsibility ◽  
Private Sphere ◽  
Public And Private ◽  
Banality Of Evil ◽  
The Social ◽  
The World ◽  
Main Thing ◽  
Totalitarian Regimes

this article is about the conflict between such phenomenons as the fascist morality and thinking. The fascist morality is the distinctive feature of the totalitarian regimes, it based on the capitalist rationality. The origins of the capitalist rationality are connected with two processes: the extinction of the antique division into public and private sphere and the expropriation of the property. In antique time the property was the private space of the person, the place of his birth and death. The expropriation happened with the Reformation that, firstly, lead to the destruction of the dichotomy public/private and, secondly, laid foundation for the capitalism. The social space destroyed the public/private sphere and the social possession of the things emerged instead of the private property. The man alienated of the world and earth and it means the transition from the modus «taking care of ourselves» to the regime of production. The «mass» person, atomized and lonely, appeared with the classless society, imperialistic tendencies and totalitarian movements in the Modern Time. Imperialism is the phenomenon of the global tendencies of the expansion of the capital in connection with the totalitarian movements. The imposition of totalitarianism and its intellectual consequences find the description in the private Eichmann case which demonstrates that the person lose the main thing — the ability of thinking — in the frame of totalitarian system. Cognition with its pragmatic aspect become the basis of the New European/capitalist rationality in contrary to the thinking. The capitalist rationality is «thinking» by to the rules. The conception of the banality of evil opened through this phenomenon: people support the criminal regime because of the habit to live by the rules. If the rules change, the person submit to this rules by inertia. Totalitarian system break of the habit to live one’s mind, in particular, make own judgment about the world. The basis of the fascist morality is that the person ready to kill another, carrying out the criminal order, and reject to bear the personal responsibility for his actions. The maxim of the fascist morality is such: of two evils choose the lesser.

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