: Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the "conscious pariah," Rahel Varnhagen, Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.

Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the “conscious pariah,” Rahel Varnhagen, Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.

Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the “conscious pariah,” Rahel Varnhagen,Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.

This article merges the ‘terminologies of social change’ from recognition theory and mediatization research to argue that the mediatization of society has eased and accelerated processes of what recognition theorist Axel Honneth calls individualization and social inclusion. This, however, cannot be understood unambiguously as moral progress. Thus, the first part of the article outlines the conceptualization of social change in Honneth’s recognition-theoretical framework, including the critique of recognition theory’s account of power, which problematizes Honneth’s inherent idea of moral progress. Considering (...) this critique, the article follows Douglas Giles’ suggestion that we must distinguish between affirmational and transformational struggles for recognition. The discussion is subsequently related to the conceptualization of social change in mediatization research, which shows that the closely interrelated phenomena of a social relocation of media and a re-orientation of the self help facilitate and constitute the individual’s increased possibilities, but also dependence, with respect to intersubjective recognition from peer groups in many contemporary societies. This provides the starting point for exemplifying how the conditions for affirmational and transformational recognition struggles, and thus individualization and social inclusion, have changed in a mediatized world. This exemplification draws primarily on an in-depth case study of mediated recognition in the lives of four young Danes aged 15 to 30 years with different subcultural identity positions. The main empirical illustrations involve the experiences of the 22-year-old hijabi football freestyler Maarika, who uses her Muslim identity actively on her social media channels to be a role model and to counter negative stereotypes of Muslims and female footballers. (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)

What makes identity politics a significant departure from earlier, pre-identitarian forms of the politics of recognition is its demand for recognition on the basis of the very grounds on which recognition has previously been denied: it is qua women, qua blacks, qua lesbians that groups demand recognition.... The demand is not for inclusion within the fold of “universal humankind,” on the basis of shared human attributes; nor is it for respect “in spite of” one’s differences. Rather, what is demanded is (...) respect for oneself as different. And here we reach the crux of the matter: once we move from group claims to the individual struggle for recognition, to the continuous conversation with others and.. (shrink)

The anti-patriarchy movement is going to undo ten thousand years of recorded history…. You watch. The time has come. Women are gonna take charge of society.I think [#MeToo] will have staying power because people, and not only women, men as well as women, realize how wrong the behavior was and how it subordinated women. So we shall see, but my prediction is that it is here to stay.As the story is told, #MeToo arrived in a kairotic moment. Jodi Kantor and (...) Megan Twohey's 5 October 2017 New York Times exposé of the methods Harvey Weinstein used to systematically harass and subsequently silence women in the entertainment industry opened the proverbial floodgates. Ten days later, actor Alyssa... (shrink)