By utilizing words, photographs, and motion pictures, this multimodal and multisited project traces a rhizomatic genealogy of Russian Cosmism—a nineteenth century political theology promoting a universal human program for overcoming death, resurrecting ancestors, and traveling through the cosmos—throughout post-Soviet techno-utopian projects and imaginaries. I illustrate how Cosmist techno-utopian, futurist, and other-than-human discourse exist as Weberian “elective affinities” within diverse ecologies of the imagination, transmitting a variety of philosophies and political programs throughout trans-temporal, yet philosophically bounded, communities. With a particular focus (...) on the United States and Ukraine, and taking an apophatic analytical position, I dissect how different groups of philosophers, technologists, and publics interact(ed) with Cosmism, as well as how seemingly disparate communities (re)shape and deterritorialize Cosmist political theology in an attempt to legitimize their constructed political imaginaries. (shrink)

The extended mind thesis states that the mind is not brain-bound but extends into the physical world. The philosophical debate around the thesis has mostly focused on extension towards epistemic artefacts, treating the phenomenon as a special capacity of the human organism to recruit external physical resources to solve individual tasks. This paper argues that if the mind extends to artefacts in the pursuit of individual tasks, it extends to other humans in the pursuit of collective tasks. Mind extension to (...) other humans corresponds essentially to the ‘we-mode’ of cognition, the unique power of human minds to be jointly directed at goals, intentions, states of affairs, or values (which, importantly, differs from having a ‘group mind’). Because the capacity for collective intentionality holds evolutionary and developmental primacy over human-epistemic artefacts relations, the extended mind should not be seen as a special phenomenon, but as a central aspect of the human condition. The original extended mind thesis carried important implications for how the cognitive sciences should proceed. In a version of the thesis that accommodates collective intentionality, these implications would go far deeper than originally assumed. (shrink)

The Foucauldian conception of power as ‘productive’ has left us so far with a residual conception of freedom. The article examines a number of historical cases in which ‘relationships of freedom’ have potentially come into existence within Western culture, from ‘revolution’ and ‘political truth-telling’ to ‘cynicism’ and ‘civility’. But the argument is not just about demonstrating that there have in fact been many historical inversions of ‘the conduct of conduct’. It is about theorizing how freedom can be ‘productive’ or give (...) rise to cultural norms if any such inversion can only come into being as an event in itself. (shrink)

Many theorists have charted for some time how capital extends its lines of flight into new spaces, creating new markets by harnessing affect and intervening in intimate, emotional and domestic relationships, and into bio-politics more generally. Feminists have known for a long time that women’s ‘domestic’ labour has been central to the reproduction of capital but that it has been made invisible, surplus and naturalised and is rarely taken into account in theories of value. Yet we are now in a (...) bizarre historical moment wherein a format has emerged (reality television) in a major capitalist industry (the media) that is premised upon spectacularly visualising women’s labour in all its forms, especially through its focus on relationships, dispositions and emotional performance. Drawing on an ESRC research project, ‘Making Class and the Self through Mediated Ethical Scenarios’, this paper demonstrates how very different spheres of exchange—economy and affect—have come together, offering possibilities for fusing calculation and care. This process bears remarkable similarity to the legal adjudication of property and propriety in intimate relationships. Yet the paper shows how, as attempts are made to commodify affect, it is precisely affect that exposes and disrupts exchange and enables reality television as a technology of affect to visualise the different types of person-value that are constituted through class and gender relations. (shrink)

Water values serve as an entry point into the intricacies of public policies and management approaches. Values are contingent assessments that emerge out of socio-ecological relations and reflect particular demands, legacies and opportunities. The concept of value positionality is introduced as the synthesis of multiple expressions of worthiness cherished by a social group. Positionality is a metaphor that connects the phenomenological understanding of water value with the politics of everyday life and the broader politico-institutional framework. It entails a cluster of (...) meanings expressed through territorialised interactions across time, locations and scales. Positionalities converge or depart according to value praxis, that is, the clash of competing valuation approaches seeking legitimisation. (shrink)

It has become commonplace to interpret 'Easter Island' in terms of an environmental allegory, a Malthusian morality tale of the consequences of over-exploitation of limited natural resources. There are, however, ethical dangers in treating places and peoples allegorically, as moralized means (lessons) to satisfy others' edificatory ends. Allegory reductively appropriates the past, presenting a specific interpretation as 'given' (fixed) and exemplary, wrongly suggesting that meanings and morals, like islands, are there to be 'discovered' ready-formed. Gadamer's hermeneutics suggests an alternative understanding (...) which expresses something of the ethical ambiguities involved in giving meaning to the environmental history of Easter Island. (shrink)

This chapter introduces the AHRC Cultural Value Project and the ensuing legacy work. It suggests that this work has resulted in the re-positioning of the field of inquiry into cultural value by shifting attention away from policy constructs and towards lived experiences; away from measuring the outcomes of cultural participation and towards understanding the process of engagement. The challenge still remaining is to develop an empirically grounded pragmatist account of cultural value as a form of practice—a situated interface of agents, (...) actions and structures taking place in an institutionalised and materially circumscribed environment. Reconceiving cultural value in these terms will have profound methodological implications, not least the challenge of finding methodologies appropriate to its analysis within the realm of historically and geographically variable relations and structures. It is however a challenge worth taking. The proposed shift, it is suggested, will provide a way of addressing some long-standing ‘problems’ arising in relation to cultural value: the separation of conditions and consciousness; the overemphasis on the cognitive at the cost of the bodily; the separation between ‘the best and the brightest’ and the ‘everyday’ conceptions of culture. The proposed approach may also drive the refinement of flat(ter)-ontology methodologies which neither succumb to methodological individualism nor overemphasise methodological structuralism. (shrink)

Questions of value are central to understanding alternative practices of food exchange. This study introduces a practice-based approach to value that challenges the dominant views, which capture value as either an input for or an outcome of practices of exchange. Building on a longitudinal ethnographic study on food collectives, I show how value, rather than residing in something that people share, or in something that objects have, is an ideal target that continuously unfolds and evolves in action. I found that (...) people organized their food collectives around pursuing three kinds of value-ideals, namely good food, good price and good community. These value-ideals became reproduced in food collectives through what I identified as valuing modes, by which people evaluated the goodness of food, prices and community. My analysis revealed that, while participating in food collectives in order to pursue their value-ideals, people were likely to have differing reasons for pursuing them and tended to attach different meanings to the same value-ideal. I argue that understanding how value as an ideal target is reproduced through assessing and assigning value is essential in further explorations of the formation of value and in better understanding the dynamics of organizing alternative practices of food exchange. (shrink)

This paper discusses basic critical realism within the context of economic anthropology and develops an approach to studying material relations between people. A diachronic form of analysis, following the work of Bhaskar and Archer, is described as a practical means of analysing property rights. This new approach emphasises epistemic relativism and ontological realism in order to compare disparate forms of human interaction across cultures. The aim of doing this is to develop a philosophical framework that allows for the comparison of (...) economic practices without resorting to judgemental relativism. The implications are significant for institutional economics and anthropology alike, particularly for researchers examining multiple overlapping practices such as market and gift exchange. (shrink)

This article offers to unravel lines of both continuity and change in Bourdieu's repeated return to the topic of the gift throughout his intellectual career. While this periodical revisiting of the gift may seem at first like mere repetition, a closer reading reveals three successive and cumulative phases in his gift theory, each adding a new layer of analytical and normative inflections. Emerging from these three phases is a trajectory marked by systematic theoretical consolidation but also growing dilemmas and inner (...) tensions, even to the point of self-contradiction: starting from a critical debunking of the disinterested gift as sincere but obfuscating fiction, it culminates with a positive, prescriptive valorization of disinterestedness as something which needs be cultivated in our very own times. Challenging his vision, as it were, ' from within, "these inner tensions and developments amount to an intriguing, inverted case of Bourdieu's own idea of "double truth, "all the more significant since it pertains to a topic that he defined as playing a paradigmatic function in his general theoretical approach. (shrink)

This article contends that decommodification is an appropriate concept for understanding diverse initiatives such as fair trade, microfinance, open source, social enterprises, and the environmental commons as component features of a common process. Decommodification is conceived as any political, social, or cultural process that reduces the scope and influence of the market in everyday life. Given recent transformations in market societies, a more expansive framework for decommodification is urgently required. Decommodification would insulate non-market spheres from market encroachments; increase the provision (...) of public goods and expand social protection; promote democratic control over the market by creating economic circuits grounded in a logic predicated on social needs rather than profit; and undermine market hegemony by revealing the market’s true social costs and consequences. By ensuring basic needs, enhancing individual capacities and capabilities, and promoting social cooperation and collaboration, decommodification constitutes a central feature of an egalitarian agenda. (shrink)

The harvesting of data about people, organizations, and things and their transformation into a form of capital is often described as a process of “accumulation by dispossession,” a pervasive loss of rights buttressed by predatory practices and legal violence. Yet this argument does not square well with the fact that enrollment into digital systems is often experienced as a much more benign process: signing up for a “free” service, responding to a “friend’s” invitation, or being encouraged to “share” content. In (...) this paper, we focus on the centrality of gifting and reciprocity to the business model and cultural imagination of digital capitalism. Relying on historical narratives and in-depth interviews with the designers and critics of digital systems, we explain the cultural genesis of these “give-to-get” relationships and analyze the socio-technical channels that structure them in practice. We suggest that the economic relation that develops as a result of a digital gift offering not only masks the structural asymmetry between giver and gifted but also permits the creation of the new commodity of personal data, obfuscates its true value, and naturalizes its private appropriation. We call this unique regime “accumulation by gift.”. (shrink)

La gran recesión del 2008 fue un evento singular en la historia reciente del Estado español. El “pinchazo” de la burbuja inmobiliaria y la destrucción masiva de empleo que trajo consigo pusieron de manifiesto la crisis profunda del capitalismo hispano. En Bonavista el paro y la consiguiente incapacidad de la gente trabajadora para pagar su deuda hipotecaria dieron lugar al ejercicio de una presión asfixiante por parte del sector financiero y a una reconfiguración de la cotidianeidad de las personas afectadas, (...) que tuvieron que subordinar las relaciones sociales y la dedicación que hace falta para mantenerlas y para aumentarlas a la lógica de la expropiación de riqueza. En este contexto, la Plataforma de Afectados por la Hipoteca surge como un refugio donde las personas afectadas reclaman la primacía de sus proyectos de vida frente a la pretendida hegemonía de la banca. (shrink)

In this chapter, I discuss institutional leadership vis-à-vis the value of poverty. To do so, I analyse how poverty has been conceptualised within a Catholic religious organisation, the Jesuits. The chapter shows that, in the Jesuit case, poverty is not strictly defined. Instead, poverty results from the constant dialogue between the individual Jesuit and their leader. This means that the understanding of what constitutes poverty is neither explicit nor implicit. The chapter contributes to our understanding of institutional leadership as the (...) promotion and protection of values, as per Selznick’s classical definition. However, we discuss a less known part of Selznick’s work in which the ambiguous character of values is highlighted. In this sense, and after the Jesuit case, we advance the possibility that the promotion and protection of institutional values by institutional leaders does not necessarily imply the definition of what a value is. As values are not defined beforehand but the result of a constant dialogue between the leader and their followers, institutional leadership can be revisited and freed from the heroic view that has long characterised it. (shrink)

Can economic value express the ‘total’ value of cultural goods or does cultural value somehow elude economic valuation methods? Some prominent cultural economists – such as Throsby, Hutter and Frey – have questioned whether cultural value can be ‘translated’ into economic values using the methods of contingent valuation. The claim is that cultural value cannot be disaggregated into individual utilities, and by extension, broken down into individual preferences and choices. Rather, it captures something ‘irreducibly social’ that cannot be accounted for (...) using economic valuation techniques. We are left with value pluralism where cultural and economic values are not mutually exchangeable. As the current chapter suggests, this might have consequences for how we think about the value of arts and culture and how we communicate this value to policy makers and the public at large. (shrink)