Discover the truth about sex in the city (and the country). Mapping Desire explores the places and spaces of sexuality from body to community, from the "cottage" to the Barrio, from Boston to Jakarta, from home to cyberspace. Mapping Desire is the first book to explore sexualities from a geographical perspective. The nature of place and notions of space are of increasing centrality to cultural and social theory. Mapping Desires presents the rich and diverse world of contemporary sexuality, exploring how (...) the heterosexed body has been appropriated and resisted on the individual, community and city scales. Editors David Bell and Gill Valentine have brought together contributors with a wealth of approaches to ways in which the spaces of sex and the sexes of space are being mapped out across contemporary culture. Among the many sexual geographies covered are: Lesbians at home and on the streets; gay men on fantasy islands; bisexual identities; The heterosexualization of the workplace; bachelor farmers and spinsters; surveillance and sexuality; prostitution; queer politics; sexual citizenship, and the transformation of intimacy. The book is divided into four sections: cartographies/identities; sexualized spaces: global/local; sexualized spaces: local/global; sites of resistance. Each section is separately introduced. Beyond the bibliography, an annotated guide to further reading is also provided to help the reader map their own way through the literature. Mapping Desire will be a valuable and accessible travelogue of information for anyone interested in social, cultural and political geography, lesbian and gay studies, cultural studies, or simply those who want to find out more about the sexual landscape of contemporary society. Contents: Part I: Cartographies/Identities; Resolving Riddles: The Sexed Body, Julia Cream ; Locating Bisexual Identities: Discourses of Bisexuality and Contemporary Feminist Theory, Clare Hemmings; Of Moffies, Kaffiers and Perverts: Male Homosexuality and the Discourse of Moral Order in the Apartheid State, Glen Elder; Femme on the Streets, Butch in the Sheets (a Play on Whores), Alison Murray; Body Work: The Performance of Gendered and (Hetero)Sexualized Identities in City Workplaces, Linda McDowell; Part II: Sexualized Spaces: Global/Local; Whenever I Lay My Girlfriend That's My Home: The Performance and Surveillance of Lesbian Identities in Domestic Environments, Lynda Johnston and Gill Valentine; The Lesbian Flaneur, Sally Munt; Fantasy Islands: Popular Topographies of Marooned Masculinities, Gregory Woods; Sexuality and Urban Space: A Framework for Analysis, Lawrence Knopp; Part III: Sexualized Spaces: Local/Global; "And She Told Two Friends...": Lesbians Creating Urban Social Space, Tamar Rothenberg; Trading Places: Consumption, Sexuality and the Production of Queer Space, Jon Binnie; Bachelor Farmers and Spinsters: Gay and Lesbian Identities and Communities in Rural North Dakota, Jerry Lee Kramer; (Re)Constructing a Spanish Redlight District: Prostitution, Space and Power, Angie Hart; Part IV: Sites of Resistance; "Surveilliant Gays": HIV, Space and the Construction of Identities, David Woodhead; Sex, Scale and the "New Urban Politics": HIV-Prevention Strategies from Yaletown, Vancouver, Michael Brown; "Boom, Bye, Bye": Jamaican Ragga and Gay Resistance, Tracey Skelton; The Diversity of Queer Politics and the Redefinition of Sexual Identity and Community in Urban Space, Tim Davis; Perverse Dynamics, Sexual Citizenship and the Transformation of Intimacy, David Bell; Guide to Further Reading; Bibliography. (shrink)

Offering the perspectives of some of the most respected thinkers in transpersonal psychology and consciousness studies, this book explores the farther reaches ...

The referent of the transcendental and indexical “I” is present non-ascriptively and contrasts with “the personal I” which necessity is presenced as having properties. Each is unique but in different ways. The former is abstract and incomplete until taken as a personal I. The personal I is ontologically incomplete until it self-determines itself morally. The “absolute Ought” is the exemplary moral self-determination and it finds a special disclosure in “the truth of will.” Simmel's situation ethics is useful for making more (...) precise Husserl's ethical position. (shrink)

Michael A. PetersBeijing Normal UniversityMy deepest condolences to Pepe, Dom and Marcus and to Jim’s grandchildren. Tina and I spent a lot of time at the Marshall family home, often attending dinn...

This book brings together a collection of specially commissioned essays on the theme of Nietzsche's cultural critique and its use in and effect on educational ...

Martha Nussbaum has claimed that it is possible for a moral agent to be confronted, through no fault of his own, with an irresolvable conflict between his moral duties; and cites Kant as someone who takes the opposing view. Kant did indeed take the view that conflict between duties was inconceivable, but Nussbaum has failed to grasp his main reason for doing so, namely the principle that ‘ought’ implies ‘can’. When that principle is properly understood it can be seen that (...) a Kantian account, or one drawing upon Kantian resources, can make more sense of our being confronted, seemingly, by incompatible duties than the account Nussbaum herself offers. (shrink)

Does “community” contain an ineradicable memory of “communion,” and thereby inevitably have conceptual ties to Christianity, if not to fascism? Or can the word, rather, indicate a new way of being in common, one that became briefly visible in the communist experiment, understood first as the appearing of the truth of democracy before it collapsed under the weight of ideology and militarism? While Jean-Luc Nancy identifies motifs from Maurice Blanchot’s early right-wing political commitments in his later left-wing thought, this essay (...) addresses and critiques another of Nancy’s claims: that despite Blanchot’s affirmation of a community unregulated by a reference to unity, he is, in fact, committed to the Christian notion of communion. However, Blanchot distanced his notion of inter-subjectivity from any conception of God, proposing, instead, a “dissymmetric” rather than asymmetric relation, grounded in the encounter of the Other’s death rather than in some trace of the divine. (shrink)

Around the world, agricultural landscapes are increasingly seen as “multi-functional” spaces, expected to deliver food supplies while improving rural livelihoods and protecting and restoring healthy ecosystems. To support this array of functions and benefits, governments and civil society in many regions are now promoting integrated farm- and landscape-scale management strategies, in lieu of fragmented management strategies. While rural producers are fundamental to achieving multi-functional landscapes, they are frequently viewed as targets of, or barriers to, landscape-oriented initiatives, rather than as leading (...) agents of change. In reality, however, rural producers in many areas have embraced elements of multi-functional land management. In this paper, we explore the role and recent evolution of producer movements in influencing multi-functional farm and landscape management. We explore these roles through six case studies, including a land reform movement in Brazil, indigenous territorial development in Bolivia, conservation agriculture associations in Canada, environmental cooperatives in the Netherlands, indigenous and biocultural heritage associations in Peru, and Landcare groups in the Philippines. These experiences suggest that producer movements are playing pivotal roles in supporting landscape multi-functionality, not only through agroecological farming practices but also through off-farm efforts to conserve ecosystems and support multi-stakeholder landscape planning. On the other hand, interests of producer movements are not always fully aligned with multi-functional landscape management approaches. The contribution of producer movements to multi-functional landscapes depends on these movements including farm and landscape stewardship in their values and goals, and having the political support and capacity to engage meaningfully in multi-stakeholder processes. (shrink)

A renowned scholar charts the sprawling landscape of Door County, Wisconsin, explores the county's agricultural heritage and the difference between the Green Bay and Lake Michigan sides of the peninsula, and examines the cultural aspects of the region.

Here is a philosophical examination of some themes presented by Milan Kundera in The Art of the Novel, as well as in his novels Immortality and The Unbearable Lightness of Being. The discussions of the first-personal perspectives of the novel’s author, both as appearing in and as contrasted with that of a character in the novel, as these unfold in implicit subtle comic, social-political contexts, prescind from these contexts and dwell instead on fictional renditions of the senses of personhood and (...) its individuality especially as embodied in the face and as implied in relations of love. Of special interest is Kundera’s thesis that the irreplaceable uniqueness of the individual is one of Europe’s finest illusions. (shrink)

"Mystic Maybe's": the title comes from Augustine Birrill's words on the death of Matthew Arnold. Is it true that Richard Kearney's philosophy of religion, like Arnold's reflections on the Bible, are "mystic maybe's," mere flirtations with possibility? In order to answer this question I seek to understand Kearney's expression "the God who may be" and to see if it fits into a non-metaphysical philosophy of religion. The expression is clarified by way of comparisons with Wolfhart Pannenberg's eschatological understanding of God (...) and Eberhard Jungel's theology of possibility. One weak point in Kearney's philosophy of religion, it is argued, is its avoidance of theology in the name of the philosophy of religion. A sound philosophy of religion needs to engage with theology. /// "Mystic Maybe's" (Possibilidades místicas): Este titulo deriva das palavras de Augustine Birrill acerca da morte de Mathew Arnold. O autor do artigo pergunta até que ponto a filosofia da religião de Richard Kearney não será, tal como as reflexões de Arnold acerca da Bíblia, um mew "místico talvez", um simples namoro com a possibilidaãe. Em ordem a responder à questão, o autor procura compreender o sentido da expressão de Richard Kearney acerca do "Deus que pode ser" de modo a avaliar até que ponto a expressão se adequa a uma filosofia não-metafísica da religião. O artigo clarifica a expressão de Kearney mediante uma comparação quer com a compreensão escatológica de Deus de Wolfhart Pannenberg quer com a teologia da possibilidade de Eberhard Jüngel. Mostra-se, desta forma, que um dospontos maisfracos na filosofia da religião de Richard Kearney consiste na sua tentativa de escapar à teologia em nome da filosofia da religião. Com efeito, argumenta o autor do artigo, uma autêntica filosofia da religião não pode deixar de estar num diálogo eficaz com a teologia. (shrink)

Sometimes we ought to aggregate lesser harms to many such that they outweigh greater harms to a few, and sometimes we ought not to. This seems self-evident, but it has proven surprisingly difficult to construct a coherent moral theory out of this basic observation. In particular, it is difficult to explain (in a principled way) when we ought to aggregate. Relevance views attempt to solve this problem by arguing that sufficiently lesser harms are irrelevant to greater harms and thus should (...) not be taken into consideration. My thesis develops and defends a new relevance view. The first half of the thesis focuses on when lesser harms can aggregate and outweigh stronger harms. I start by solving a ‘fatal’ dilemma for all relevance views. I show that one horn of the dilemma is fatal but avoidable, whilst the other is unavoidable but not fatal, and that the dilemma rests on a faulty assumption of weak-additivity. I then develop a new relevance view based around the principle that we ought to balance harms by similarity (i.e., we ought to balance greater harms against similarly great harms and lesser harms against other lesser harms) before deciding whether lesser harms are relevant to greater harms. The second half focuses on when lesser harms can aggregate and tiebreak between stronger harms. First, I show that relevance views cannot capture our intuition that sufficiently lesser harms should not tiebreak between greater harms, without forfeiting our intuitions in other important cases. Secondly, I demonstrate that relevance views are sometimes inappropriately insensitive to the number of harms in tiebreaking cases. To solve these problems, I distinguish between two types of relevance, and I introduce Broomean fairness into my account. Doing so allows my view to capture all our intuitions about when lesser harms can tiebreak between stronger harms. (shrink)

First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.

The goal of this essay is three fold: first, to describe briefly the “sublation thesis”; second, to show how Robert Neville’s Philosophical Theology evades the thesis; and, third, to assess the compatibility of Neville’s metaphysics and pragmatic naturalism. Traditionally, the philosophy of religion addresses a small bundle of interrelated issues: arguments regarding the existence, nature, and knowledge of God, the rationality of belief, and the problem of evil. Early modern forms of the philosophy of religion also address the immortality of (...) the soul and the possibility of miracles. All of these issues ride the back, so to speak, of confessional theological concerns. The sublation thesis is an idea regarding the... (shrink)

Stevens has presented a “lusty embryonic” Science of Science, as having arisen out of “operationism as a revolution against absolute and undefinable concepts in physics, behaviorism as a revolution against dualistic mentalism in psychology, and Logical Positivism as a revolution against rational metaphysics in philosophy.”.

At one time, the American Medical Association had a strong pro-life position regarding unborn human beings. Using an online AMA archives database, this research note contrasts early AMA pro-life commentary with its eventual pro-choice position. Strong pro-life advocacy in the mid-to-late 1800s, led by doctors such as Horatio Storer, gave way in the 1900s to a waning of pro-life zeal, and eventually developed into a pro-choice stance on abortion.