Introduction: Scope of the Book; Types of Human Difference and Their Causes

2015 ◽  
pp. 1-11
Keyword(s):  
Author(s):  
Joseph N. Straus

The sorts of mental or affective states that are understood as madness (or medicalized as “mental illness”) vary with time and place. As with other culturally stigmatized bodily differences (i.e., disabilities), madness has been understood in three ways. First, madness has been understood in religious terms, as a mark of divine punishment or transcendent vision. Second, there is the medical model, which constitutes madness as “mental illness.” Third, in line with the sociocultural model of disability, madness is seen as a (potentially valuable) human difference rather than a deficit, pathology, or disease. Musical modernism represents madness in its divided consciousness (stratification into conflicting layers) and its hearing of voices (quotation of stylistically incongruous music).


differences ◽  
2004 ◽  
Vol 15 (3) ◽  
pp. 38-65 ◽  
Author(s):  
J. REARDON
Keyword(s):  

Author(s):  
Rae Greiner

Sympathy and empathy are complex and entwined concepts with philosophical and scientific roots relating to issues in ethics, aesthetics, psychology, biology, and neuroscience. For some, the two concepts are indistinguishable, the two terms interchangeable, but each has a unique history as well as qualities that make both concepts distinct. Although each is associated with feeling, especially the capacity to feel with others or to imaginatively put oneself “in their shoes,” the concepts’ sometimes shared, sometimes divergent histories reveal more complicated origins, as well as vexed and ongoing relations to feeling and emotion and to the ethical value of emotional sharing. Though empathy regularly is considered the more advanced and egalitarian of the two, it shares with sympathy a controversial role in historical debates regarding questions of an inborn or divine moral sense, prosocial behavior and the development of human communities, the relation of sensation to unconscious mental processes, brain matter, and neurons, and animal/human difference. In literary criticism, sympathy and empathy have been key components of aesthetic movements such as sentimentalism, realism, and modernism, and of literary techniques like free indirect discourse (FID), which are thought (by some) to enhance readerly intimacy and closeness to novelistic characters and perspectives. Both concepts have also received their fair share of suspicion, as the capacity to feel, or imagine feeling, the emotions of others remains a controversial basis for ethics.


2021 ◽  
pp. 1-51
Author(s):  
Thiago P. Barbosa

Abstract This paper deals with the transnationalism of racial anthropological frameworks and its role in the understanding of human difference during India’s decolonization and nation-building. With attention to the circulation of objects, I focus on the practices and articulations of Irawati Karve (1905–1970), an Indian anthropologist with a transnational scientific trajectory and nationalistic political engagements. I argue that Karve’s adaptation of an internationally validated German racial approach to study caste, ethnic and religious groups contributed to the further racialization of these categories as well as to the racialization of nationalistic projects in Maharashtra and India. I conclude with a reflection on the transnationalization of the coloniality of racialization.


2019 ◽  
Vol 41 (2) ◽  
pp. 449-470
Author(s):  
Sharon A. Stanley ◽  
João Nackle Urt ◽  
Thiago Braz

Abstract Stuart Hall, a founding scholar in the Birmingham School of cultural studies and eminent theorist of ethnicity, identity and difference in the African diaspora, as well as a leading analyst of the cultural politics of the Thatcher and post-Thatcher years, delivered the W. E. B. Du Bois Lectures at Harvard University in 1994. In the lectures, published after a nearly quarter-century delay as The Fateful Triangle: Race, Ethnicity, Nation (2017), Hall advances the argument that race, at least in North Atlantic contexts, operates as a ‘sliding signifier,’ such that, even after the notion of a biological essence to race has been widely discredited, race-thinking nonetheless renews itself by essentializing other characteristics such as cultural difference. Substituting Michel Foucault’s famous power-knowledge dyad with power-knowledge-difference, Hall argues that thinking through the fateful triangle of race, ethnicity and nation shows us how discursive systems attempt to deal with human difference. In ‘Fateful Triangles in Brazil,’ Part II of Contexto Internacional’s forum on The Fateful Triangle, three scholars work with and against Hall’s arguments from the standpoint of racial politics in Brazil. Sharon Stanley argues that Hall’s account of hybrid identity may encounter difficulties in the Brazilian context, where discourses of racial mixture have, in the name of racial democracy, supported anti-black racism. João Nackle Urt investigates the vexed histories of ‘race,’ ‘ethnicity’ and ‘nation’ in reference to indigenous peoples, particularly Brazilian Indians. Finally, Thiago Braz shows, from a perspective that draws on Afro-Brazilian thinkers, that emphasizing the contingency of becoming in the concept of diaspora may ignore the myriad ways by which Afro-diasporic Brazilians are marked as being black, and thus subject to violence and inequality. Part I of the forum – with contributions by Donna Jones, Kevin Bruyneel and William Garcia – critically examines the promise and potential problems of Hall’s work from the context of North America and western Europe in the wake of #BlackLivesMatter and Brexit.


Author(s):  
Silvia Edling

The purpose of this text is to highlight and discuss some of the aspects of uncertainty that exist in all forms of teaching and the importance of allowing for some degree of uncertainty for ethical reasons. More specifically, the text focuses on the ethical dimension of democracy, which politically provides a space for dealing with the relations, dynamic practices and human differences that exist regardless of ideological governing. The article answers the following questions: a) How can the political space in teaching be understood in relation to uncertainty? b) What do the relational dimensions in education mean for teaching and teachers? c) How can human difference be understood, and what does its presence in teaching and teachers’ work entail? and d) How can the teaching profession be understood in the tension between the certain and the uncertain?


Author(s):  
Omnia El Shakry

This introductory chapter briefly explores the topography of modern selfhood and its ethical and epistemological contours in postwar Egypt. More specifically, it asks what it means to think through psychoanalysis and Islam together, not as a “problem” but as a creative encounter of ethical engagement. In so doing, the chapter considers the points of intersection, articulation, and commensurability between Islamic discourses and modern social scientific thought, and between religious and secular ethics. This hybridization of psychoanalytic thought with pre-psychoanalytic Islamic discursive formations illustrates that the Arabic Freud emerged not as something developed in Europe only to be diffused at its point of application elsewhere, but rather as something elaborated, like psychoanalysis itself, across the space of human difference.


2020 ◽  
pp. 65-87
Author(s):  
Michael C. Hawkins

This chapter examines the role of Moro bodies in the quantification of humanity at the St. Louis World's Fair. Although Moro bodies were routinely quantified in a variety of contexts, the real measure of the Moros' physical prowess was to be established in a grand athletic spectacle known as “Anthropology Days.” With the 1904 Olympics as a backdrop, anthropologist William J. McGee hoped the Anthropology Days would provide an undeniable comparison between “savage” and “civilized” athletes, thus diminishing emphasis on biological development and endorsing culture and technology as the primary measure of human difference. Ultimately, the Moros' role in the quantification of humanity served an important double function. The “semi-civilized” Moros allowed for notions of Caucasian superiority while simultaneously offering an analogy of physical and cultural improvement for all people, thus affirming the efficacy of colonial tutelage and universal human potential. In this way, the Moros were embedded firmly within the central arch of human evolution rather than on its extremes. Unlike “savage” live exhibits or indeed the exceptional Olympic athletes, Moros were more akin to average American patrons.


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