Article is devoted to ethical aspect of a performativity which usually remains beyond the scope of esthetic, political, linguistic aspects. In modern performance studies are usually combined the private and exact entered by Ostin definition of a performativity as the word making action, and widespread Marxist idea of the critical, changing the world theory potential. In article the main rate becomes on the heterodox reading of a performativity following criticism of violence of metaphysics of Levinas. If the theory is output (...) from ethics, then the performativityt is thought as radical passivity of the theory. In that case, crucial importance for conceptual model of the subject is gained by not epistemological, but ethical measurement, namely ethics of a categorical imperative. The categorical imperative is arranged as a performatory contradiction between desire and a will, it fixes a situation of a gap, an akrasia, otherwise, of the decision. Two modern interpretations of value of a concept of the subject of the decision are given in article. One of them - positive, belongs Badiou, it is the subject of fidelity to an event. It will be coordinated with the subject of practical mind of Kant as it is supported by the pure and formal movement of will. However this model, according to Meillassoux, can be considered transitional as the exclusivity of the decision undermines a correlation circle. The criticism of the Philosophical Decision as distributions of transcendental and empirical functions, offered by Laruelle appears really fresh course. Non-philosophy thinks of itself as the only performatory theory because it registers this initial decision and refuses to go on a speculative circular way of philosophizing. The main problem connected with non - philosophy, consists that its performativity remains rather declarative, conditions of a solution of the problem of an akrasia, a gap between desirable and possible are not clear. (shrink)

This article presents a critical phenomenology of embodiment in radical democratic struggles, focusing on racialized citizens inhabiting and navigating public spaces and on anti-racist protests. It contrasts the notion of the precarious body, central to critical theorists like Judith Butler, with an alternative phenomenological understanding, locating the political significance of the body in spontaneous movement (Arendt) and competence (Merleau-Ponty). Attending to either precariousness or mobile-capable bodies reveals distinct dimensions of radical democratic struggles. While precariousness addresses the unequal distribution of social-material (...) conditions, it tends to overshadow the shared lived experience of freedom among citizens countering inhibitions of free movement, often motivated by their disproportionate exposure to precarious conditions in the first place. From a phenomenological perspective, public action is permitted by capable and mobile bodies. It is argued that public space opens the power of “we-can” bodies by soliciting citizens' movement among others and their engagement in shared projects, according to their bodily capacities. Pluralistic interaction, aiming to maintain or create free spaces of movement, is presented as the political practice of freedom par excellence, exemplified by radical democratic walking practices in the Black civil rights movement. (shrink)

ABSTRACT In this article, we address the aporia(s) of the Olympic discourse produced by the troubled split between sport and politics. To start our argument, we will show that sporting governing bodies continuously insist that they are still on the other side of any kind of politics. Guided by Aristotle, who presented the reciprocity of ethics and politics, we will unveil the fallacy of this discourse. In a short genealogy of the relationship between sport, ethics, and politics, we will highlight (...) the Munich Olympics 1936 and Mexico Olympics 1968, where political engagement of sport was exposed clearly. At the same time, the supposed political neutrality of sport manifested an aristocratic preference for radical right regimes. After that, we will analyse the contemporary relation between sport, ethics, and politics in the light of recent developments, including sport’s ambiguous reaction on the Ukraine war. Further argument will be that sport’s in- and external politics, supported by sport ethics and the inherited mantra of the split between sport and politics, is more than just a hypocrisy. At the start, modern sport claims autonomy of governance to keep away from state domination, yet this very autonomy also freezes sport’s ethical core, forbidding athletes, coaches and others active in sport, to express any political engagement, other than passive acceptance of the regulation by governing sport bodies, as the only politics to be respected without deliberation. In the final part an alternative understanding of the dynamics between politics, the political and sport’s ethical core, will be presented to be included in the philosophy of sport and fully developed in following articles. (shrink)

Misgendering is perceived as the use of incorrect pronouns and gender categories when addressing Transgender and Gender Non-Conforming people. This common habit is widely observed in reports, surveys and assessments, where the pressures to comply with a binary understanding of gender are high and alternative options for self-identification are not frequently offered. The present study reads misgendering as a manifestation of epistemic injustice, and uses resources from Science, Technology and Society Studies in order to highlight the importance of situated perspectives (...) on the matter. After being analysed as a commonplace microaggression, misgendering is conceptualised as an act of structural hermeneutical marginalisation that is not usually intentional but product of society’s lack of sensibility towards gender diversity. Finally, a reparative approach against misgendering is offered through the Gender Fair Language model, which involves relational and situated contributions in order to prevent already marginalised people and experiences from being further excluded. (shrink)

This article approaches Judith Butler as herself a theorist of race and racism by exploring her unacknowledged and often problematic reading of Frantz Fanon and his concept of the historico-racial schema. It first traces Butler's uses of Fanon's thinking across her work, outlining the different ways that she draws on Fanon in theorizing race and racism. The article then shows how that theorizing stems from Butler's reading of the historico-racial schema, focusing on her insertion of words that do not appear (...) in either the translation she cites or in the original French text into a key quotation. This article argues that this systematic misreading of the historico-racial schema in Black Skin, White Masks problematically restricts Butler's understanding of the lasting effects and ethical consequences of racism and colonialism as they appear in her readings of that text and of The Wretched of the Earth. (shrink)

The aim of this article is to study parrhesia as a form of political performativity. The study of parrhesia as a speech act has been inaugurated by the researches of Lorenzini, who has proposed an in-depth analysis of the parrhesiastic speech act: we nonetheless believe that some features of parrhesiastic performativity urge us to broaden some aspects of his theory. In the first section of this article we will study the nature of parrhesiastic utterance, where Lorenzini’s theses will be discussed (...) through the use of Butler’s approach. In the second section, we will examine the characteristics of Cynic performativity through our theoretical framework, in order to give an example of its effectiveness. We will put forward, then, an overall interpretation of parrhesia, which will be redefined as a communitarian performativity and, furthermore, as an innovative model of radical democracy. (shrink)

In the beginning of the 1970s, Michel Foucault dismisses the terminology of ‘exclusion’ for his projected analytics of modern power. This rejection has had major repercussions on the theory of neoliberal subject-formation. Many researchers disproportionately stress how neoliberal dispositifs produce entrepreneurial subjects, albeit in different ways, while minimizing how these dispositifs sometimes emphatically refuse to produce neoliberal subjects. Relying on Saskia Sassen’s work on financialization, I argue that neoliberal dispositifs not only apply entrepreneurial norms, but also suspend their application for (...) groups that threaten to harm the population’s profitability. Neoliberal dispositifs not only produce entrepreneurial subjects, but also surplus populations that are expelled from the overall population to maintain its productivity. Here, the concept of ‘exclusion’ is appropriate if understood in Agamben’s sense of an inclusive exclusion. The surplus population is part of neoliberal dispositifs, but only as the element to be abandoned. (shrink)

In this paper, I argue that the appropriate answer to the question of the form contemporary neoliberalism gives our lives rests on Michel Foucault’s definition of neoliberalism as a particular art of governing human beings. I claim that Foucault’s definition consists in three components: neoliberalism as a set of technologies structuring the ‘milieu’ of individuals in order to obtain specific effects from their behavior; neoliberalism as a governmental rationality transforming individual freedom into the very instrument through which individuals are directed; (...) and neoliberalism as a set of political strategies that constitute a specific, and eminently governable, form of subjectivity. I conclude by emphasising the importance that Foucault’s work on neoliberalism as well as the ancient ‘ethics of the care of the self’ still holds for us today. (shrink)

As bellicose nationalism continues to intensify in Western societies, letting loose ever more violent eruptions of hostility toward migrants and mid-wifing such astonishing developments as the Brexit vote and the Trump candidacy, the problem of how to theorize and mobilize a transformative politics of migrant justice has rarely seemed more pressing. Jacques Rancière’s writings offer resonant terms with which to meet the philosophical challenges of this urgent moment. Rancière’s conceptualization of political subordination in terms of defining “the part that has (...) no part” is intuitively well suited to thinking through both the dense interplays of inclusion and exclusion that structure migrant lives and the... (shrink)

This essay focuses on Judith Butler’s configuration in Parting Ways: Jewishness and the Critique of Zionism of sacred life from the mystical motifs that traverse Walter Benjamin’s writings as the pivot of an anti-identitarian ethics committed to non-violent resistance. To gain critical leverage on Butler’s post-secular stance, my analysis turns to Talal Asad’s ‘Redeeming the “Human” Through Human Rights’ chapter from Formations of the Secular, where he enunciates a disparity between a ‘pre-civil state of nature’ and the notion of ‘inalienable (...) rights’ that informs the subject’s rights under secular law. In underscoring the secular state’s inability or refusal to ascribe sacredness to ‘real living persons’ over and against ‘“the human” conceptualized abstractly, or imagined in a state of nature’ as presumed by natural law, Asad indirectly articulates what is at stake in Butler’s explication in Parting Ways of Benjamin’s ‘Critique of Violence’. In this context, Butler unpacks Benjamin’s remarks about the sixth commandment’s non-coercive disposition and the inner struggle its provisional applicability prompts. A conception of ‘sacred life’ crystallizes through Butler’s emphasis on the open-endedness of this struggle, which encourages us to abandon a solipsistic investment in our own suffering in the process of acknowledging its eternally transient rhythm. I argue that Butler supplements this motif by drawing upon Hannah Arendt’s grounding of the political in cohabitation. My contention is that while ‘sacred life’ forms the backbone of Butler’s affirmation of civil disobedience, Arendt empowers Butler’s ethics to transcend Benjamin’s Jewish-messianic melancholy by radicalizing the passivity that refracts it. (shrink)

Whistleblowers are a vital means of protecting society because they provide information about serious wrongdoing. And yet, people who speak up can suffer. Even so, debates on whistleblowing focus on compelling employees to come forward, often overlooking the risk involved. Theoretical understanding of whistleblowers’ post-disclosure experience is weak because tangible and material impacts are poorly understood due partly to a lack of empirical detail on the financial costs of speaking out. To address this, we present findings from a novel empirical (...) study surveying whistleblowers. We demonstrate how whistleblowers who leave their role as a result of speaking out can lose both the financial and temporal resources necessary to redevelop their livelihoods post-disclosure. We also show how associated costs involving significant legal and health expenditure can rise. Based on these insights, our first contribution is to present a new conceptual framing of post-disclosure experiences, drawing on feminist theory, that emphasizes the bodily vulnerability of whistleblowers and their families. Our second contribution repositions whistleblowing as a form of labour defending against precarity, which involves new expenses, takes significant time, and often must be carried out with depleted income. Bringing forth the intersubjective aspect of the whistleblowing experience, our study shows how both the post-disclosure survival of whistleblowers, and their capacity to speak, depend on institutional supports or, in their absence, on personal networks. By reconceptualizing post-disclosure experiences in this way—as material, embodied and intersubjective—practical implications for whistleblower advocacy and policy emerge, alongside contributions to theoretical debates. Reversing typical formulations in business ethics, we turn extant debates on the ethical duty of employees to speak up against wrongdoing on their heads. We argue instead for a responsibility to protect whistleblowers exposed to vulnerability, a duty owed by those upon whose behalf they speak. (shrink)

It is generally accepted that all humans have a profound need to belong and that a sense of ‘belonging together’ is a prerequisite for creating political communities. Many of our existing models for this ‘first person plural’ fail to fully account for the increased global mobility of persons which can all too often result in serial attachments at a superficial level or the problems that can arise with a growing fragility of all belonging. This article looks at the other side (...) of belonging: failure to belong—either through the loss of a sense of belonging or the removal of membership belonging —and the resulting damage that might occur. This can have profound implications for what happens in schools where one of the accepted major functions has always been to develop and nurture belonging in children: to each other, to the school and within the wider society. However, the general assumption that most children enter schools at a neutral stage on the belonging spectrum ready to be developed and nurtured towards citizenship belonging may no longer hold and we may need to explore new ways as to how this might be achieved. (shrink)

Volume 24, Issue 3, June 2019, Page 3-18.

This paper discusses Butler’s theory on the possibility of precarity to serve as the nexus of ethical relations, while also exploring some of the pitfalls of her theorization to reconceptualize the pedagogical implications of a critical pedagogy for precarity. In particular, the paper asks: How can precarity—understood as an ambivalent concept, as a paradoxical nexus of both possibilities and constraints—function pedagogically in a way that challenges its moralization? How can educators engage with precarity in ways that ‘re-frame’ it so that (...) both the dangers and prospects of ethics and politics of precarity are properly acknowledged and critically interrogated in pedagogical practice? The risks and possibilities of a critical pedagogy for precarity are addressed, highlighting that there are several complexities involved as much as there are opportunities for ethical transformation and political action in school and beyond. (shrink)

This paper sets out to reimagine education through a cultural perspective and explores education as a performative practice that establishes certain borders of ‘public’ belonging. Wide-spread debates about the public dimension of schools and universities have focused on how economic rationales need to be replaced with alternative visions of education. This paper seeks to contribute to this revisioning of the public in education by reclaiming education as a specifically cultural endeavour, one tied to practices that are at once both performative (...) and aesthetic. To this end, I draw on theoretical notions of publicity that highlight its performative character. I then offer a reading of a socially engaged art project in order to suggest ways in which this performative character of publicity can be seen to be educational. This paper argues that education itself emerges through various cultural enactments that delineate the contours of who counts as a public and who does not. (shrink)

Im neueren Denken Judith Butlers nimmt der Begriff der Vulnerabilität eine Schlüsselrolle ein. Kaum eines der vielen Themen, denen sich die US-amerikanische Autorin seit der Jahrtausendwende widmet, kann ohne Kenntnis ihrer Überlegungen zu diesem Terminus angemessen verstanden werden. Der Versuch einer Rekonstruktion ihrer Konzeption von Vulnerabilität steht allerdings vor der Schwierigkeit, dass Butlers Gedanken hierzu über zahlreiche Texte hinweg verstreut sind, wobei bisweilen unterschiedliche Aspekte betont und verschiedene Schwerpunktsetzungen vorgenommen werden. Im vorliegenden Beitrag werden Butlers vulnerabilitätstheoretische Ausführungen in gebündelter Weise (...) dargestellt und interpretiert. Dabei wird die Bedeutsamkeit von Butlers Überlegungen zur Vulnerabilität für ihre Vorstellung von Körperlichkeit aufgewiesen, der Zusammenhang von Vulnerabilität und Anerkennung erläutert und gezeigt, welche ethischen Erwägungen Butler ausgehend von ihrer Anerkennungskonzeption und ihrem Denken der Vulnerabilität anstellt und inwiefern Vulnerabilität und politische Handlungsfähigkeit einander nicht ausschließen. Abschließend wird Butlers Vulnerabilitätsverständnis mit einigen kritischen Rückfragen konfrontiert. (shrink)

Judith Butler and Catherine Malabou’s recent exchange, ‘You Be My Body for Me: Body, Shape and Plasticity in Hegel’s Phenomenology of Spirit’, is remarkable because in their rereading of Hegel’s famous lord and bondsman parable, rather than focusing on recognition, work, or even desire, Butler and Malabou each wonder about how Hegel contributes to a new way of thinking about ‘having’ a body and how coming to ‘be’ a body necessarily involves a kind of dispossession. Butler and Malabou’s reading of (...) Hegel is congruent with a current shift on the left away from a liberal politics of recognition to a Marxist analytic of dispossession: a move, in other words, away from liberal ‘solutions’ of redistribution – of either goods or recognition – towards thinking through issues of settler colonialism, forced migration and empire. Butler and Malabou’s piece points towards the insight that Hegel’s parable must be thought in terms of the political history of possessive individualism, and so in terms of the history of juridically defined property relations; the history of regarding both the body and the land as property. The ‘two valences’ of dispossession, in other words, refers in fact to a logic of property relations, one between those who ‘have’ property and those who are juridically defined as propertyless. (shrink)

ABSTRACT Judith Butler’s work has tended to be read through two axes: an early gender theory/later ethical theory division, and/or an ethical/political divide. In contrast, I aim to undercut both hermeneutical strategies by turning to her epistemology, as manifested through her analyses of normativity and “frames,” to argue that the latter acts as the hinge uniting her so-called early and later works and the ethical and political dimensions of her thinking. From this premise, I maintain that Butler affirms that these (...) frames are conditioned by power relations and contingency, points to the existence of multiple frameworks that simultaneously compete against one another, and insists that frames are culturally specific and determining of the categories that identify what counts as a legitimate life for a particular community and the ways in which each life is to be treated. By highlighting the social, performative, and normative dimensions of epistemic practices, Butler offers an epistemology based in the construction of contingent and contestable frameworks and shows how the contestation between distinct frameworks conditions the ethical-political life of each community. (shrink)

A growing number of left-wing scholars criticize practices of transnational solidarity. Pointing to the cooptation of “globalism” by neoliberal capitalism, these scholars utilize this critique to advance leftwing nationalism. In this article, I reconstruct symptomatic texts of this genre and identify the critique of (liberal) cosmopolitanism as the common denominator in their calls for nationalizing the Left. As a consequence of their opposition to cosmopolitanism, these authors reject freedom of movement or global justice activism. In order to examine whether the (...) project of transnational solidarity is affected by this critique, I reconstruct its justifications in Critical Theory and postcolonial-feminist theory. Hauke Brunkhorst and Chandra Mohanty exemplarily theorize transnational solidarity in different ways, but each based on a substantial critique of liberal cosmopolitanism. By that, I show that a principled return to nationalism derived from a critique of cosmopolitanism is informed by coincidental evidence that rejects practices of transnational solidarity because of their alleged embeddedness in cosmopolitan reason. Drawing on La Via Campesina, I illustrate principles of a transnational solidarity project that is not justified with liberal cosmopolitan ideas. Their experiences challenge the nationalist/statist critique while not falling back into naïve and/or neoliberal cosmopolitanism. (shrink)

La postulación de una ontología socio-corporal en el último recorrido intelectual de Judith Butler reside en un doble desplazamiento. Por un lado, rubrica una concepción de la materialidad que no escinde ni puede escindir al cuerpo de las significaciones sociales que asume. Por el otro, como corolario del primero y quizás más significativo, provoca un desvío respecto del clásico postulado del individualismo ontológico bajo la forma de una crítica al sujeto soberano. Sostenida en este doble desplazamiento, la ontología social corporal (...) ofrece la posibilidad de leer aquí una idea clave para pensar la acción política en términos performativos, bajo la revisión de dos nociones centrales para esta ontología: la categoría de marcos y la noción de precariedad a la hora de comprender a los cuerpos ya siempre en alianza. (shrink)

The absolute relation of name to knowledge-recognition [Erkenntnis] exists only in God; only there is name, because it is inwardly identical with the creative word, the pure medium of knowledge-recognition [Erkenntnis]. This means that God made things knowable-recognizable [erkennbar] in their names. Man, however, names them according to knowledge-recognition [Erkenntnis]. An act is—in connection with the perfected state of the world—not what happens now or “soon”: a demand cannot demand, or command anything now. They enter disjointedly, in symbolic concepts, into (...) the now of knowability-recognizability [das Jetzt der Erkennbarkeit], for this now is filled and governed exclusively by.. (shrink)

This article extends current theorizations of the ethics of the commons by drawing on feminist thought to propose a relational embodied ethics of the commons. Departing from abstract ethical principles, the proposed ethical theory reconsiders commoning as a process emerging through social actors’ embodied interactions, resulting in the development of an ethics that accounts for their shared corporeal concerns. Such theorizing allows for inclusive alternative forms of organizing, while offering the ethical and political possibility of countering forms of economic competition (...) and addressing the issues of viability that have long bedeviled commoning practices. This, we suggest, is achieved in the context of social organizing processes whereby social actors are able to reproduce their resource systems and communities based on recognition of their actual corporeal vulnerabilities, which drives reciprocity and embodied relationality with the other. (shrink)

In 2016, the international community, in reaction to the growing number of ‘tragedies’ occurring as people attempted to move across borders, met to discuss large movements of refugees and migrants. The outcome of this meeting was an agreement to negotiate two Global Compacts, one on refugees and one on migrants, with the aim of facilitating ‘orderly, safe, regular and responsible migration and mobility of people’. This article explores how responsibility in the Global Compact on Migrant is expressive of a changed (...) way of ‘doing’ migration. The language of ‘responsibility’ raises questions about how the international community views international migration and, by extension, prepares the ground for policy and practice on international migration. Taking a genealogical, jurisprudential approach, we follow the logic which brings migration, development and human rights language together to construct a new subjectivity: that of the ‘responsible’ migrant. The migrant human will be a rights-bearer because they will contribute to development in particular gendered ways. We argue that assuming a narrow understanding of responsibility misses expressive dynamics in the normalizing of international migration within a new framing to inform international law making. (shrink)

European Journal of Philosophy, EarlyView.

Judith Butler, Joan Tronto, and Stephen King all hinge human experience on shared ontological vulnerability, but whereas Butler and Tronto use vulnerability to build ethical commitments, King exploits aging, disability, and death to frighten us. King's horror genre is provocative for the imaginative landscape of feminist theory precisely because he uses vulnerability to magnify the anxieties of mass culture. In Christine, the characters' shared susceptibility to psychic and physical injury blurs the boundary between care and violence. Like Butler, King depicts (...) our social worlds encrusted with normative violence: the mundane ways that norms police gender, race, class, and disability identities. And like Butler, King makes undecidability a key feature of human identity: the idea that needs and identities are uncertain. Normative violence and undecidability trouble the starting point of Tronto's care theory—attentiveness to needs—because both concepts invest interdependency with ambiguity and conflict. But like Tronto, King recognizes that care-actors must act, even amid ambiguity and even when their actions make care and aggression converge. Christine's supernatural plot details the psychic possession of an American teenager, but the novel's more terrifying story is about interdependency and how normative violence is not the antithesis of care, but its dark underbelly. (shrink)

While the turn to vulnerability in law responds to a recurrent critique by feminist scholars on the disembodiment of legal personhood, this article suggests that the mobilization of vulnerability in the criminal courts does not necessarily offer female drug mules a direct path to justice. Through an analysis of sentencing appeals of female drug mules in England and Wales, this article presents a feminist critique of the dispositif of the person and its relation to vulnerability. Discourses on drug mules’ vulnerability (...) mobilize the trope of the colonial victim in need of protection, which is often translated into legal mercy. But mercy is rather an expression of biopower which inscribes not only fragility onto the bodies of drug mules by figuring them as exemplar paradigms of colonial subjectivity, but also reinvigorates the dispositif of gender implicit in the legal person. In this set-up, it would appear as if law and politics totalize the registers of life, in this case the contours of vulnerable body. The article suggests we must revisit the image of the wounded body in order to carve out a space for resistance. Drawing on Elaine Scarry and Judith Butler, it suggests vulnerable bodies are marked by a semiotic openness, which renders them subject to appropriation but also able to signify the precarity produced by the law through their resistance to representation. (shrink)

O artigo visa discutir formas de pensar o conceito de liberdade para além de sua submissão às figuras da autonomia. O objetivo é avaliar a necessidade e pertinência de pensarmos, em nosso contexto sócio-histórico, a liberdade como heteronomia sem servidão. Conceito este que nasce da crítica à elevação do paradigma do auto-pertencimento a condição de via única para a definição da liberdade.

This article traces the various forms and roles of intellectuals and intellectualism in the Occupy Wall Street protest camp in Zuccotti Park in New York in 2011 while simultaneously serving as an introduction to the movement. It shows how the movement was formed by a range of intellectual ideas, both in terms of the political questions it posed and the tactics it employed. It also shows how Occupy affected the intellectual and political climate insofar as it became a phenomenon that (...) everyone with an interest in public debate had to take a stand on. The article argues that Occupy, with its experiment in alternative social and democratic structures, was an exercise in a form of organic and collective intelligence that attempted to guide American society in a more democratic and equal direction. By way of conclusion, the article discusses the aftermath of the protest camp and the effects of the movement. (shrink)

Who does the state recognize as a lawful subject? The universal body of liberal legalism has historically been imagined as a specific kind of body: white, male, heterosexual, and propertied. Can we understand the recent appearance of state violence against black bodies on the public stage in terms of recognition? Sociopolitical recognition is tethered to a history of selective and differential visibility, which has positioned certain bodies as objects of recognition and granted others the power to confer recognition. Struggles for (...) recognition are also struggles for visibility. As suggested by this photograph of a black male kneeling with his hands in the air in the middle of the street in.. (shrink)

Both Judith Butler and Chantal Mouffe challenge liberal conceptions of politics based on their ontological descriptions of the political. Mouffe argues that the failure of liberalism to grasp the agonistic character of political life means that properly political conflicts get translated into moral terms. Mouffe thinks that the way to correct our “post-political” problems is to avoid translating political conflicts into a moral register. I challenge Mouffe’s separation of ethics and politics by invoking Butler’s more nuanced account of the ethical (...) sphere. I demonstrate that Mouffe does not consider that there are different orders of moral claims ; nor does Mouffe consider that there are different orders of affect, some of which cannot be simply opposed to rationality. (shrink)

Inspired by Judith Butler’s critique of Zionism, this article explores one artistic practice that may be considered as developing a diasporic thinking that is specifically rooted in the experience...

Within the burgeoning corporate social responsibility (CSR) communication literature, the question of the relationship between CSR practices and CSR communication (or between “walk” and “talk”) has been a central concern. Recently, we observe a growing interest in formative views on the relation between CSR communication and practices, that is, works which ascribe to communication a constitutive role in creating, maintaining, and transforming CSR practices. This article provides an overview of the heterogeneous landscape of formative views on CSR communication scholarship. More (...) specifically, we distinguish between three variants of such formative views: walking-to-talk, talking-to-walk, and t(w)alking. These three orientations differ primarily regarding the temporal dynamics that they ascribe to the relation between CSR communication and practices and regarding the object that is formed through communication. This new typology helps systematize the emerging field of research on CSR communication, and we use it as a compass to provide directions for future research in this area. (shrink)