Marxism as a part of the androcentric tradition: The feminist superstructure and the androcentric base

Androcentrism continues to be the basis for modern thinking, and the comprehension of its manifestations in the philosophical tradition appears to be a necessary step to change this situation. The purpose of this work is to analyze the theory of K. Marx for its androcentrism, to identify its significant provisions based on it. The analysis is built around testing how the “general” statements of Marx reflect women’s experience, how they are woven into the whole of the theory and how much they are substantiated by it. It was revealed that, firstly, Marx could not substantiate the position that the roots of oppression of women lie in the mode of production, since he did not consider the fact of higher pay for male labor to be significant, taking it for granted. Secondly, he did not consider the exploitation of “free” female labor in the family significant, and considered the primary division of labor within its framework to be natural. Thirdly, Marx was unable to detect the transformation of female bodies into a resource for men as a condition of capitalism because he did not see a problem in male control over female birth ability. The theory of Karl Marx, thus, is a part of the androcentric tradition and should be considered in science as such.

“Are you gay or do you do gay?” Subjectivities in “gay” stories on the Persian sexblog shahvani.com

The main goal of this study is to demonstrate the influence of local-traditional perceptions of sexuality in the construction of subjectivity among men involved in same-sex sexual practices in contemporary Iran. In order to do so, I shall briefly outline some essential features of the local-traditional understanding of sexuality, which I consider to be epistemologically and ontologically different from the modern concept of human sexuality. Subsequently, the continuity of the local-traditional understanding of sexuality in the identity construction of those individuals involved in same-sex sexual practices will be demonstrated through an inquiry on contemporary pornographic stories written by users of an online platform with erotic and pornographic content. I will argue that the perception of and the explanation for same-sex desire as well as the categorisations of subjects found in these stories point to the predominance of local-traditional patterns of thought in the imagination of the authors of these stories. However, it will also be demonstrated that the modern idea of sexuality is present among some other users of this platform, whose modern worldview is in conflict and competition with the local-traditional views on sexuality. This conflict is best illustrated in the commentary sections of the stories on this website, where modern-thinking users question the “truth” of the epistemology behind these local-traditional narratives. This modern users’ criticism of the local-traditional view on same-sex desire shall be addressed in the last part of the paper.

Solidifying Grounds: The Intricate Art of Foundation Building

Modern thinking about the ground tends to take it as a purely material base for the unfolding of history and ideas emerging on its surface. In this article, I question above-ground visions of city building by drawing on both the history of ground engineering and ethnographic fieldwork carried out in Paris with geotechnicians. I address the difficulties that theorists have faced over past centuries in modelling soils, and the contemporary practice of building piles underneath buildings to anchor them. From this unfolds an understanding of the ground as produced through an equilibrium between forces and materials in which buildings become participants, rather than a solid base upon which they stand. Looking at the activities of foundation builders, we find that the inertia of the urban soil no longer betokens an absence of activity or movement, but is rather a continuous achievement, a slow and dangerous process of balancing tensions.

Ijtihad, Pendidikan, dan Politik dalam Pemikiran Muhammad Rasyid Ridha

The problem of religiosity is one of the themes that characterize the modern era today. This problem was marked by widespread issues of secularization, liberalization and pluralism which triggered reactions from Muslim scientists, such as Muhammad Rasyid Ridha. This text aims to examine Rosyid Ridha's thoughts on the theme of ijtihad, education and politics. By using the analytical descriptive method, this study concludes several important points. First, Rasyid Ridha contributed effectively from all aspects of benefit in the fields of ijtihad, education and politics. He includes religious elements that refer to the Al-Qur'an and Hadith, such as in his teacher Jamaluddin Al-Afghani. Second, he offers a well-known solution, namely by re-buzzing ijtihad. And third, taking modern thinking and then integrating it with Islam without eliminating syari'ah values. In Rida's concept of thought, he always combines Western and Islamic sciences but still prioritizes religion based on the Al-Qur'an and Hadith. Because of this, his thinking is considered to be a solution in facing the modern era today.

Saint Clement’s debate on Time and Eternity as a manifest for the Postmodern Spirituality

"This paper wants to be an answer to nowadays’ paradigm of thinking. Contemporary views in the philosophy of time are traditionally categorized into presentism, (live the moment) which regards only the present as real and eternal, and assigns present reality equally to the past, present, and future. As we will notes in the paper the patristic debate of time and eternity provides a very close answer as modern thinking time philosophy to the questions: What is time? What is eternity? Both answered are considering “Today” as crucial bud the patristic view of “Today” as ontological salvation and the modern view consider “Today” hedonistic. Time is given to the world only as a fleeting interval to prepare it for perfection and unchanged in eternal life. But this situation of the world in time, or its endowment with change in the review of perfection, implies that it is not of any fundamental essence or any other essence, for, in this case, it could not move towards perfection, but is created from nothing, by a personal Creator forever perfected, who planted her aspiration for him through its perfection of His power, or from the ever-increasing communion with Him. The Christian approach of time philosophy is the answer to the lost soul’s spirituality, scared by the temporal events of life like Covid 19."

Who, the people? Rethinking constituent power as praxis

Modern thinking about democracy is largely governed by the concept of constituent power. Some versions of the concept of constituent power, however, remain haunted by the spectre of totalitarianism. In this article, I outline an alternative view of the identity of the people whose constituent power generates democratic authority. Broadly speaking, constituent power signifies the idea that all political authority, including that of the constitution, must find its source in some idea of ‘the people’, whose authority is never exhausted by constituted power. The deficiency I seek to address is that of asking who the people is to whom any claim of authority refers, while avoiding the pitfalls of totalitarianism. I show the most famous totalitarian view of constituent power – advanced by Carl Schmitt – to be not only politically unsavoury but also ontologically unjustified. To outline my alternative view, I draw on Jacques Derrida’s concept of just decisions to argue that the undecidable inaugurates collective responsibility by demanding a response. This suggests a view of ‘the people’ as a doing rather than a being. I conclude by showing how this avoids totalitarian views of popular sovereignty by demonstrating its congruency with Claude Lefort’s democratic theory as opposed to totalitarianism.

The Places of Early Modern Criticism

What is criticism? And where is it to be found? Tracing the history of the development of early modern thinking about literature and the visual arts requires that one think about various kinds of place—material, textual, geographical—and the practices particular to those places. It also requires that those different places be brought into dialogue with each other. The essays in this volume place criticism in Britain, France, the Low Countries, Italy, and the New World; in letters, sermons, pictures, poems, plays, treatises, manuals, discourses, defences, and manuscript miscellanies; in philosophy, theology, grammar, rhetoric, logic, and poetics; in workshops, theatres, studios, galleries, private houses, city halls, salons, and bedchambers. They explore the hybrid genres, disciplines, modes of thought, lexicons, identities, and practices that emerge when criticism connects or moves between different places. They examine the operations of imagination, empathy, and analogy by which artists might imagine themselves in their characters’ places, or poets and painters, readers, viewers, or audience members might critically and creatively swap places. They interrogate, in various ways, the relationship between the places of learned humanist excavation, the passing of individual judgement, and the gaining of social experience. Often taking polemic as its subject matter, The Places of Early Modern Criticism also argues polemically for the necessity of looking afresh at the scope of criticism, and at what happens on its margins; and for interrogating our own critical practices and disciplinary methods by investigating their history.

Liberalism and Code of Ethics in Local Self-Government and Management

The roots of ethical relativism in philosophy of liberalism is in the growing radicalness of anthropocentrism being characteristic of modern thinking. The scientific intellect applying itself to external objective phenomena and based on a very narrow empiricist-analytical conception of science contains man’s desire for emancipation. The central question of liberalism is the fundamental emphasis on individualism and liberty. In such society is much more urgent to create the code of ethics in modern society in very differente level of society and modern life. Philosophical foundation of code of ethics in local Self-Government and management at all levels of social and personal life is more urgent and necessary than ever, if we want to preserve the basic dignity of human life, the fact that man respects himself, keeps his word, does not manipulate others nor allows being manipulated, keeps his personal freedom and self-confidence, self-respect and integrity. In Slovenia, management is responsible for preparation and fair presentation of financial statements in accordance with accounting standards, and within the requirements of the Slovenian Companies Act and in accordance with the code of ethics.

6 Self-destruction

This chapter claims that international legal thought and practice are replete with self-destructive claims about customary international law. It discusses the discursive performance that mirrors a very common feature of modern thinking and commonly nurtured rejuvenation through self-defeat, highlighting international legal thought and practice that contain plenty of manifestations of discursive self destruction. It also mentions the discursive performance found in the discourse on customary international law. The chapter reviews the multiple materializations of the self-destructive moves in the discourse on customary international law. It shows that a discursive performance constitutes a mode of administering the doctrine of customary international law and that the repeated findings of malfunctioning of customary international law carry elaborate and fine representations.

The Discourse on Customary International Law

This book argues that it does not suffice to simply invoke and demonstrate the two constitutive elements of customary international law, practice and opinion juris, to successfully and plausibly make a claim under the doctrine of customary international law. Behind what may look like a very crude dualist type of legal reasoning, a fine variety of discursive constructions are at work. By unpacking these discursive constructions, the book depicts the discursive splendour of customary international law. It reviews eight discursive performances at work in the discourse on customary international law and makes a number of original and provocative claims about this aspect of law. For example, the book claims that customary international law is not the surviving trace of an ancient law-making mechanism that used to be found in traditional societies. Indeed, as is shown throughout, the splendour of customary international law is everything but ancient. In fact, there is hardly any doctrine of international law that contains so many of the features of modern thinking. The book also puts forward the idea that all discursive performances of customary international law are shaped by texts, are articulated around texts, echo and continue pre-existing texts, unfold in a textual space, or, more simply, originate in a text-constituted environment.