Beauvoir discusses various kinds of personal love in her work, including maternal love, lesbian love, friendship, and heterosexual love. In her portrayal of heterosexual love, she draws a distinction between two main types, inauthentic and authentic. Authentic love is “founded on mutual recognition of two liberties,” always freely chosen and sustained. It requires that the lovers maintain their individuality, while at the same time acknowledging each other’s differences. Inauthentic love is founded on inequality between the sexes, on submission and domination. (...) It prevents both women and men from experiencing freedom, comradeship and the joy of loving. This distinction is, I argue, applicable also to other types of love. Unlike Sartre, Beauvoir believes authentic love is possible. I contrast their respective views. Towards the end, I consider Beauvoir’s idea of authentic love in light of her concept of moral freedom, and argue that Beauvoir’s authentic love foreshadows feminist notion of “relational autonomy.”. (shrink)

What does it mean to disagree with people with whom you usually agree? How should political actors concerned with emancipation approach internal disagreement? In short, how should we go about critiquing not our enemies or adversaries but those with whom we share emancipatory visions? I outline the notion of comradely critique as a solution to these questions. I go through a series of examples of how and when critique should differ depending on its addressee, drawing on Jodi Dean’s figure of (...) the comrade. I develop a contrast with its neighbours the ally and the partisan, thus identifying key elements of comradely critique: good faith, equal humanity, equal standing, solidarity, collaboration, common purpose and dispelling fatalism. I then analyse Theodor W. Adorno and Herbert Marcuse’s private correspondence on the 1960s German student movement as an illustration of (imperfect) comradely critique. I conclude by identifying a crucial tension about publicness and privateness. (shrink)

Leadership is certainly a central concept that the contemporary society now requires to increase the chances of survival and prosperity. As the contemporary politics guides, the world now see a greater turn to the kind of strategic paradigm heavily departing from the previous adherence to the ideological tenet. The strategy is a vital way of approach to address the needs of followers, subordinates, stakeholders and shareholders although there are other strands of influence including the culture (For political discourse, it is (...) also interesting to read the Huntington’s viewpoint about the clash of civilization), ideology though (still heavily on the global politics), shared comradeship and intelligence, and others. The leadership, in the contemporary framework, is likely to be analyzed as several points of evolution. The leadership, as we set aside the assumed status of peaceful coexistence in the ancient communal society unlike the Marxism circle, can be seen as one of interactive products about some form of organization. For example, ancient Chinese leaders, through its imperial history, almost always have been concerned about the integration of his subject against the foreign threat of ingression. While we realistically see the phenomenon of world as a split nature, the organization, even most simple form for the state, has to find their leadership as one kind of interactive context. That is, without any submission, surely the case if we talk about a for-profit organization and also non-profit organization. We can see an idealistic organization that may be perceived as monopolistic, such as UN and NGOs. These organizations, however, are also facing the realistic challenge to interact with outside actors and other organizations. For the UN, a terrorist state or organization might be a good example which it needs to interact. In some cases, the states in the dispute and hostile confrontation may be concerned interactively. For the NGOs, the state and conservatists’ group of WTO can be the actor or organization that they have to deal with. Then we can reach the deep structure or environmental element which the leaders of organization have to deliberate on his true nature of leadership. (shrink)

Based upon the Ukrainian hierarchs’ epistolary legacy, the article analyzes characteristic features of Kyiv-Mohyla Academy intellectual space, which was created by Academy alumni of different generations and various hierarchy levels. The author establishes that the closest relations were between correspondents belonging to the same or almost same hierarchy level and who were bonded together by the Kyiv-Mohyla Academy educational system and school comradeship, eventually obtained high positions in the hierarchy. Communication within the boundaries of individual centers (the Kyiv-Mohyla Academy, (...) the Kyiv Pechersk Lavra, collegiums in Chernihiv, Kharkiv, and Pereiaslav, seats of Ukrainian bishops in Russia, etc.) depended on specificity of the environment. Predominant themes encountered in the letters of the Ukrainian bishops included needs of the alma mater, the Kyiv Academy, and the collegiums. The correspondence addressed issues of their legal status, academic staff, financial support, as well as the literary work and publishing activities of the hierarchs. (shrink)