The Liberal International Order and Peaceful Change: Spillover and the Importance of Values, Visions, and Passions

2020 ◽  
Vol 34 (4) ◽  
pp. 521-533
Author(s):  
Trine Flockhart

AbstractAs part of the roundtable “International Institutions and Peaceful Change,” this essay focuses on the role of institutions as agents of peaceful change from a perspective that emphasizes the importance of a wide spectrum of human emotions to better understand the less quantifiable but nevertheless important conditions for being able to sustain initiatives for peaceful change. It aims to throw light on the often overlooked psychological and emotional hurdles standing in the way of agents’ ability to undertake and sustain action designed to lead to peaceful change. To do so, the essay returns to the pioneering work of Ernst Haas and his important concept of “spillover.” The essay shows that the neofunctional understanding of spillover was a theoretically important innovation, but that it was missing three essential elements: an understanding of the need for positive emotions and ontological security; an understanding of the link between values and identity; and a realization of the importance of a shared vision for the “good life.” To illustrate the problems with Haas's version of spillover, but also to highlight the significant potential of the theory, the essay turns to the crisis of the liberal international order as an example of a forum where the agency to undertake peaceful change seems to be faltering. The essay concludes that the ability of the liberal order to effect peaceful change is currently hampered because the order is characterized by negative emotions, contested values, and a vision of the good life that is seen as mainly a benefit for the cosmopolitan elite.

2020 ◽  
Vol 74 (4) ◽  
pp. 493-513
Author(s):  
Holmer Steinfath

Time is a neglected subject in recent, especially analytically minded reflections on the good life. The article highlights the fundamental role of time and temporality for an adequate understanding of the good life. Time functions both as an external factor with which we have to reckon in our practical deliberations and as an internal structure of living our lives. It is argued that striving for a good life also means striving for being in harmony with the time of one's life. The exploration of this idea allows to link analytical with phenomenological approaches to time and good life.


Author(s):  
Christie Hartley

This chapter critically engages with the “sex work” approach to prostitution and argues that treating “sex work” like any other form of work is neither possible nor compatible with valuing the freedom and equality of women as citizens. Liberals often claim, erroneously, that liberalism’s commitment to a kind of neutrality among competing conceptions of the good life and its commitment to antipaternalism requires either decriminalization or legalization of prostitution. While arguments that rest on a particular conception of the “good” of sex or of the role of sex in a broader conception of the good are illegitimate grounds for state policy, it is argued that there are, nonetheless, good public reason arguments against decriminalization or legalization of prostitution. A defense of the Nordic model is offered.


Author(s):  
Zoë Glatt ◽  
Sarah Banet-Weiser ◽  
Sophie Bishop ◽  
Francesca Sobande ◽  
Elizabeth Wissinger ◽  
...  

Social media platforms are widely lauded as bastions for entrepreneurial self-actualisation and creative autonomy, offering an answer to historically exclusive and hierarchical creative industries as routes to employability and success. Social media influencers are envied by audiences as having achieved ‘the good life’, one in which they are able to ‘do what they love’ for a living (Duffy 2017). Despite this ostensive accessibility and relatability, today’s high-profile influencer culture continues to be shaped by ‘preexisting gendered and racial scripts and their attendant grammars of exclusion’ as Sarah Banet-Weiser (2012) argued in the early days of socially mediated entrepreneurship (p. 89; see also Bishop, 2017). In Western contexts only a narrow subset of white, cis-gender, and heterosexual YouTubers, Instagrammers, TikTokers, and Twitch streamers tend to achieve visibility as social media star-creators, and celebratory discourses of diversity and fairness mask problematic structures that exclude marginalized identities from opportunities to attain success. A key aim of this panel is thus to draw attention to marginalized creator communities and subjectivities, including women, non-white, and queer creators, all of whom face higher barriers to entry and success. More broadly, by taking seriously both the practices and discourses of social media influencers, the panellists aim to challenge popular denigrations of influencers as vapid, frivolous, or eager to freeload. We locate such critiques in longstanding dismissals of feminized cultural production (Levine, 2013) and argue, instead, that we need to take seriously the role of influencers in various social, economic, and political configurations.


Propelled ◽  
2020 ◽  
pp. 1-9
Author(s):  
Andreas Elpidorou

The chapter explores the nature of the good life, articulates the role that happiness, pleasure, and positive emotions play in such a life, and considers the effects of emotional adaptation and emotional diversity on our well-being. By drawing upon both philosophical literature and research in social psychology and cognitive neuroscience, it argues for a broad conception of the good life, one that does not identify the good life simply with the presence of positive experiences and the absence of negative ones. The chapter shows not only that negative experiences aren’t detrimental to our well-being, but that they are often necessary to achieve it.


Author(s):  
Duncan Pritchard

‘Scepticism as a way of life’ considers the case for a moderate scepticism, by looking at the work of the philosopher Aristotle (384–322 bce). This idea concerns the role of the virtues, and the intellectual virtues in particular, in the ‘good life’ of human flourishing; what the ancient Greeks called eudaimonia. Understanding the role that the intellectual virtues play in the good life enables us to see how embracing a moderate scepticism could be necessary for living such a life. It also helps us to resolve a possible tension between adopting a healthy moderately sceptical attitude while at the same time living a life of genuine conviction.


2011 ◽  
Vol 20 (2) ◽  
pp. 291-305 ◽  
Author(s):  
Joseph Quayesi-Amakye
Keyword(s):  

AbstractThis essay discusses how prosperity is understood and articulated in Ghanaian Pentecostal prophetic circles. It seeks to show that in the peripheral prophetism of Pentecostalism, prosperity is perceived as the good life Christ offers those who believe in him. The good life is a religious and social quest of Ghanaians. The bad life is a privation of goodness in this life. Coping with the bad life has necessitated the patronage of Ghanaian prophetic services where rituals of transformation are employed to negotiate evil and suffering in the life of the faithful. Critical in the discussion is the role of the 'Other' who creates conditions of impoverishment for people and who justifies the necessity of prophetic negotiation. The paper also analyses the content of the bad life and finally attempts to show that Christ's parables in Luke 16 propose a guiding paradigm for conceiving prosperity as a tool for harmonious interhuman relations.


2018 ◽  
Vol 58 (5) ◽  
pp. 866-876 ◽  
Author(s):  
Chun-Chu Chen ◽  
Sukjoon Yoon

This research examined the relationships among tourism, well-being, and novelty-seeking as a personality trait based on the top–down and bottom–up theories of well-being. A structural model that includes a direct effect of novelty-seeking on life satisfaction (top–down influence) and an indirect effect through tourism experiences (bottom–up influence) were proposed and tested using a sample of 556 American residents. Results showed that novelty-seekers were well aware of travel benefits and traveled more frequently. It was also found that the top–down influence of novelty-seeking on life satisfaction was significantly greater than the bottom–up influence. These findings highlight the crucial role of personality as a predictor of well-being as well as the importance of applying positive psychology principles to further enhance the potential contribution of tourism experiences to tourists’ well-being.


2014 ◽  
Vol 6 (5) ◽  
pp. 963-977 ◽  
Author(s):  
Christian Fuentes

The aim of this paper is to develop and illustrate an analytic approach that brings the active making and makings of green consumer images to the fore. Efforts to “know” the green consumers have generated multiple representations. Enactments of the green consumer are not innocent but also play a role in shaping how we understand and approach sustainable consumption. Because of this it is important to examine and critically discuss how green consumers are enacted today. This paper develops an approach that allows us to examine how green consumers are enacted and discuss the consequences these constructions might have for sustainability. Theoretically, a performativity approach drawing on theories from Science and Technology Studies (STS) and economic sociology is used to discuss the enactment of green consumers. Empirically, focus is on Boomerang – a Swedish fashion retailer, brand, and producer – and its marketing practices. The analysis shows how the marketing work of the Boomerang Company leads to the enactment of the Green Scandinavian Preppy. This specific version of the green consumer is a combination of the knowledgeable green connoisseur – a consumer that knows quality when he/she sees it – and the green hedonist in search of the good life. The Green Scandinavian Preppy wants to enjoy nature, go sailing, and do so wearing fashionable quality clothes. This is a consumer that knows quality, appreciates design, and has the means to pay for both. While this is a version of the green consumer that might be appealing and thus have the potential to promote a version of green consumption, it is also a green consumer image that has lost much of its political power as green consumption is framed as simply another source of pleasure and identity-making.


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