Due to the national narrative of successful integration of Danish Jews and their heroic rescue from Nazi persecution, a critical investigation of the relationship between Jews and Non-Jews in 19th and 20th century Danish society has been neglected until recently. The article discusses recent developments in the field of antisemitism as well as a new appreciation of the cultural dimension of anti-Jewish stereotyping have been instrumental in a new understanding of anti-semitism. Together with a growing awareness of the interrelationship between (...) the construction of the nation and the politics of exclusion, these trends have created new grounds for historical research. It is argued that this new generation of research also calls for a rewriting of Danish history “from the margins”: The liberal democratic political culture that informed the formation of the Danish nation state did not do without exclusionist practices&&on the contrary, it implied a rejection of cultural or ethnic heterogeneity. Instead of exonerating Danish antisemitism by self-serving comparisons, a fresh view on Danish-Jewish relations in modern times promises new insights into the development of Danish national identity, oscillating between inclusion and exclusion. (shrink)

This paper explores the Nazi view of nature as violent but orderly, contrasted with what the Nazis took to be the chaos and confusion of human society. In imposing strict authoritarian controls, the Nazis strove to emulate what they viewed as the natural discipline of instinct. They saw this as embodied in wild animals, especially large predators such as wolves, while the opposite were domesticated mongrels whose instincts, like those of overly civilized peoples, had been ruined through careless breeding. Those (...) who anticipated this view included Nietzsche and Kipling. The author finds the Nazi perspective best articulated by Nobel-laureate Konrad Lorenz, a member of the Nazi party and its Office for Race Policy, who believed that traits indicating genetic decline crossed species lines. He advocated correcting the alleged damage done to animals and people by civilization through eugenic controls. (shrink)

The article considers the history of electroshock therapy as a history of medical technology, professional cooperation and business competition. A variation of a history from below is intended; though not from the patients’ perspective (Porter, Theory Soc 14:175–198, 1985), but with a focus on electrodes, circuitry and patents. Such a ‘material history’ of electroshock therapy reveals that the technical make-up of electroshock devices and what they were used for was relative to the changing interests of physicians, industrial companies and mental (...) health politics; it makes an intriguing case for the Social Construction of Technology theory (Bijker et al., The social construction of technological systems: new directions in the sociology and history of technology. MIT Press, Cambridge, MA, 1987). (shrink)

Astonishing changes have occurred to agricultural production systems since WWII. As such, many people tend to date the origins of industrial chemical agricultural to the early 1940s. The origins of industrial chemical agriculture, however, both on and off the field, have a much longer history. Indeed, industrial agriculture’s much discussed chemical dependency—in particular its need for toxic chemicals—and the development of the industries that feed this fix, have a long and diverse past that extend well back into the nineteenth century. (...) In this paper, through the narrative of a late nineteenth century creation story, I go in search of a crucial linchpin in that longer history. I argue that industrial pest control has been imbued with the practices, discourse, materials, and ethics of modern chemical warfare since its inception. Faced with pest-induced collapse, Los Angeles citrus growers and scientists of the USDA and UC Agricultural Extension chemically fixed the citrus pest problem by developing and utilizing the cyanide gas chamber. Cyanide fumigation quickly became the toxic cornerstone of the citrus industry, enabling its intensification and expansion as the pest infection became systemic. By the turn the century, furnished with an economic poison made cheap and weapons-grade due to changes in the world gold mining industry, growers transformed cyanide fumigation into a necessary agricultural input. In chemically overriding an agro-ecological contradiction of capitalist agriculture, growers, scientists, and government officials amalgamated industrially organized agriculture to accelerating and endless chemical warfare. These suddenly necessary agricultural practices signaled a state change in world-ecology and agroindustrial organization, thus, the discovery of effective industrial control for citrus pests was not only a pivotal moment in the history of Southern California but it was also an event that has had world-historical implications. (shrink)

We discuss some implications of the Holocaust for moral philosophy. Our thesis is that morality became distorted in the Third Reich at the level of its social articulation. We explore this thesis in application to several front-line perpetrators who maintained false moral self-conceptions. We conclude that more than a priori moral reasoning is required to correct such distortions.

The charge of complicity has been raised in debates over the ethics of fetal tissue transplantation and embryonic stem cell research. However, the applicability of the concept of complicity to these types of research is neither clear nor uncontroversial. This article discusses the historical case of Julius Hallervorden, a distinguished German neuropathologist who conducted research on brains of mentally handicapped patients killed in the context of the Nazi ‘euthanasia’ programme. It is argued that this case constitutes a paradigm of complicity (...) in research that is useful in assessing complicity in contemporary research ethics. (shrink)

The extensive participation of German physicians in the atrocities of the Holocaust raises many questions concerning the potential for moral erosion in medicine. What circumstances and methods of rationalisation allowed doctors to turn from healers into accomplices of genocide? Are physicians still vulnerable to corruption of their guiding principles and, if so, what can be done to prevent this process from occurring? With these thoughts in mind, the author reflects on his experiences participating in the Fellowships at Auschwitz for the (...) Study of Professional Ethics program and offers a medical student's perspective on the ethical issues encountered in clinical training and the practice of medicine. (shrink)

The article considers the history of electroshock therapy as a history of medical technology, professional cooperation and business competition. A variation of a history from below is intended; though not from the patients’ perspective (Porter, Theory Soc 14:175–198, 1985), but with a focus on electrodes, circuitry and patents. Such a ‘material history’ of electroshock therapy reveals that the technical make-up of electroshock devices and what they were used for was relative to the changing interests of physicians, industrial companies and mental (...) health politics; it makes an intriguing case for the Social Construction of Technology theory (Bijker et al., The social construction of technological systems: new directions in the sociology and history of technology. MIT Press, Cambridge, MA, 1987). (shrink)

It is commonly believed that disability disqualifies people from full participation in or recognition by society. This view is rooted in eugenic logic, which tells us that our world would be a better place if disability could be eliminated. In opposition to this position, I argue that that disability is inherent in the human condition and consider the bioethical question of why we might want to conserve rather than eliminate disability from our shared world. To do so, I draw together (...) an eclectic, rather than systematic, configuration of counter-eugenic arguments for conserving disability. The idea of preserving intact, keeping alive, and even encouraging to flourish denoted by conserve suggests that disabilities would be better understood as benefits rather than deficits. I present, then, a reading of disability as a potentially generative resource rather than unequivocally restrictive liability. In other words, what I consider here is the cultural and material contributions disability offers to the world. (shrink)

A crucial challenge for critical disability studies is developing an argument for why disabled people should inhabit our democratic, shared public sphere. The ideological and material separation of citizens into worthy and unworthy based on physiological variations imagined as immutable differences is what I call eugenic world building. It is justified by the idea that social improvement and freedom of choice require eliminating devalued human traits in the interest of reducing human suffering, increasing life quality, and building a more desirable (...) citizenry. In this essay, I outline the logic of inclusive and eugenic world building, define and explain the role of the "normate" in eugenic logic, and provide a critical disability studies reading of the 2005 novel Never Let Me Go by Kazuo Ishiguro and its 2010 film adaptation. I argue that the ways of being in the world we think of as disabilities must be understood as the natural variations, abilities, and limitations inherent in human embodiment. When this happens, disability will be understood not as a problem to be eliminated but, rather, as a valid way of being in the world that must be accommodated through a sustaining and sustainable environment designed to afford access for a wide range of human variations. (shrink)

This article deploys Spinoza’s ethic of joy alongside Deleuze and Guattari’s exposition of micropolitics to expose how fascist desires and affects bloom and circulate through digital communications ecosystems that generally promote a diffusion or decentralisation of power. Beyond the steady barrage of alt-right content conscientiously documented by liberal journalists and progressive watchdogs, a more persistent and widespread fascist impulse permeates the very forms of some of our most banal digitally mediated acts and encounters. Rather than a sole looming authoritarian figurehead, (...) the network itself – particularly with the new image paradigms propelled by apps such as Instagram and TikTok – has become the rallying point for the circulation of fascistic affects, burnished through the art and ethos of following: of rules, routines, protocols, accounts. I contend that a joyful passion accompanies much of this everyday experience of keeping up with one’s feeds, engaging the platforms, participating in the spectacles. This is what Sontag, interrogating the appeal of the Third Reich, calls the ‘joy of followers’, a joy in fascist belonging, which is to suggest that fascist movements thrive not only on the circulation of negative affects like hatred and fear, but also on the profusion of pleasure and affiliation. Deleuze’s Spinoza, resolutely anti-fascist, helps us parse this situation as it plays out in the social media sphere. Spinoza offers a bipartite conceptualisation of joy that allows us to diagnose the pleasures particular to fascist belonging and network belonging alike as passive, partial and indirect. Ultimately, what we today share with historical fascisms is a ubiquitous aesthetic that merges art with life and bodies with information, and a corresponding ethos that cultivates conformism, barbarises critical thought and redirects joyful impulses into reactionary social forms. As fascistic power relations spread anew through digital cultures’ newly evolving modes of visuality, hapticity, vibration and expression, one can observe something of what Deleuze calls ‘sad joy’, a sort of joy rooted in conquest and domination. The aim of this article is to root out such sad joys, to appreciate their appeal, and ultimately to reject them in all their various forms. (shrink)

Can literature make it possible to represent histories that are otherwise ineffable? Making use of the Deleuzian concept of “the powers of the false,” Doro Wiese offers readings of three novels that deal with the Shoah, with colonialism, and with racialized identities. She argues that Jonathan Safran Foer’s Everything Is Illuminated, Richard Flanagan’s Gould’s Book of Fish, and Richard Powers’s The Time of Our Singing are novels in which a space for unvoiced, silent, or silenced difference is created. Seen through (...) the lens of Deleuze and his collaborators’ philosophy, literature is a means for mediating knowledge and affects about historical events. Going beyond any simple dichotomy between true and untrue accounts of what “really” happened in the past, literature’s powers of the false incite readers to long for a narrative space in which painful or shameful stories can be included. (shrink)

Recent philosophical research on normativity has clarified the nature and dynamics of social norms. Social norms are distinguished from legal and moral norms on the basis of their scope, their grounds, their characteristic forms of accountability, or some combination of these features. Because of their distinct character, social norms can reinforce practical prescriptions, prohibitions, and permissions provided to particular actors by legal or moral norms. They also can conflict drastically with those prescriptions, prohibitions, and permissions resulting in serious practical dilemmas. (...) The identification of normative principles capable of resolving practical dilemmas arising from conflicts between different kinds of norms is a major aim of contemporary moral and political philosophy. This dissertation contributes to this aim by establishing the significance of conflicts between social norms and legal or moral norms during mass atrocities and liberalizing political transitions. The dissertation argues that social norms, and changes in social norms, are critical components of accurate descriptions and responsible evaluations both legal and moral of the actions of individuals and groups before, during, and after mass atrocities. The dissertation contends, further, that distinct principles of justice may apply to transitional efforts by non-state actors to transform social norms in societies recovering from large-scale crimes. Three principal results follow from this dissertations effort to integrate the conceptual framework of social norms into the study of mass atrocity. First, the dissertation clarifies and extends the historiographical thesis of norm transformation, according to which participation by ordinary individuals in mass atrocities is at least partially explained by transformations in basic norms that structure social and political life. Second, the dissertation identifies a novel basis on which to apportion legal and moral accountability for mass atrocities between individuals and groups or collectivities i.e. on the basis of the specific contributions of social norms. Third, the dissertation provides new support for the disputed claim that distinct principles of justice apply to the various actors involved in liberalizing political transitions. (shrink)