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María Pía Lara explores the ambiguity of secularization and the theoretical potential of a structural break between politics and religion. For Lara, secularization means the translation of religious semantics into politics; a transformation of religious notions into political ideas; and the reoccupation of a space left void by changing political actors, one that gives rise to new conceptions of political interaction. Conceptual innovation redefines politics as a horizontal relationship between governments and the governed, better enabling societies (and political actors) to articulate meaning through action.
Postmodern political critiques speak of the death of ideology, the end of history, and the postsecular return of religious attitudes, yet radical conservative theorists such as Mark Lilla argue religion and politics are inextricably intertwined. Returning much-needed uncertainty to debates over the political while revitalizing the very terms in which they are defined, María Pía Lara explores the ambiguity of secularization and the theoretical potential of a structural break between politics and religion.For Lara, secularization means three things: the translation of religious semantics into politics; a transformation of religious notions into political ideas; and the reoccupation of a space left void by changing political actors that gives rise to new conceptions of political interaction. Conceptual innovation redefines politics as a horizontal relationship between governments and the governed and better enables societies (and individual political actors) to articulate meaning through action-that is, through the emergence of new concepts. These actions, Lara proves, radically transform our understanding of politics and the role of political agents and are further enhanced by challenging the structural dependence of politics on religious phenomena.
Postmodern political critiques speak of the death of ideology, the end of history, and the postsecular return of religious attitudes, yet radical conservative theorists such as Mark Lilla argue religion and politics are inextricably intertwined. Returning much-needed uncertainty to debates over the political while revitalizing the very terms in which they are defined, María Pía Lara explores the ambiguity of secularization and the theoretical potential of a structural break between politics and religion. For Lara, secularization means three things: the translation of religious semantics into politics; a transformation of religious notions into political ideas; and the reoccupation of a space left void by changing political actors that gives rise to new conceptions of political interaction. Conceptual innovation redefines politics as a horizontal relationship between governments and the governed and better enables societies (and individual political actors) to articulate meaning through action—that is, through the emergence of new concepts. These actions, Lara proves, radically transform our understanding of politics and the role of political agents and are further enhanced by challenging the structural dependence of politics on religious phenomena.
In July 2010, Facebook had over 500 million subscribers worldwide and the rapid rise of the site prompted Time magazine to name Facebook's founder Mark Zuckerberg its person of the year for 2010. This novel book advances our understanding of how democratic citizens are transformed by the "Facebook revolution". Despite increasing interest in politics and popular media, there has been little academic work on the impact of Facebook on politics in general, and on democratic processes in particular. The work that does exist has been limited to Facebook's impact on politics as a mobilization tool used by social movement activists. In this book, José Marichal argues that understanding Facebook's impact on political processes requires an understanding of how Facebook's architecture of disclosure shapes the construction of individuals' political identities by drawing users further into their pre-selected social networks. Drawing on a number of disciplines and an ethnographic analysis of 250 Facebook political groups, Marichal explores how Facebook's emphasis on social connection impacts key dimensions of political participation: e.g., mobilization, deliberation, and attitude formation.
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Instant New York Times bestseller "Standing up to bullies is my kind of thing." How did Stormy Daniels become the woman willing to take on a president? In this book, Stormy Daniels tells her whole story for the first time: what it's like to be a leading actress and director in the adult film business, the full truth about her journey from a rough childhood in Louisiana onto the national stage, and everything about her interaction with Donald Trump that led to the nondisclosure agreement and the behind-the-scenes attempts to intimidate her. Stormy is funny, sharp, warm, and impassioned by turns. Her story is a thoroughly American one, of a girl who loved reading and horses and who understood from a very young age what she wanted?and who also knew she'd have to get every step of the way there on her own. People can't stop talking about Stormy Daniels. And they won't be able to stop talking about her fresh, surprising, completely candid, nothing-held-back book.
This is a study of the 'secret history', a polemical form of historiography which flourished in England during the late seventeenth and early eighteenth centuries.
Compelling Confessions: The Politics of Personal Disclosure is a collection of essays whose shared purpose is to offer an accessible interdisciplinary exploration of the social dynamics behind confessional discourse. As various contributors to this collection demonstrate, confession is ubiquitous in contemporary culture, not only within psychological or therapeutic frameworks or literary analysis, but also in internet discussion groups, in the criminal justice system, in political rhetoric, in so-called 'reality' and interview-style television programming, in writing pedagogy and, increasingly, in the testimonial strain observable in contemporary scholarship. Yet, 'telling one's story' raises questions, not only about authorial intent or authenticity, but also about the pressures disclosure can impose upon its audiences. Far less ubiquitous than confessions themselves, as these contributors suggest, are the critical tools that general audiences might employ in order to better evaluate the rhetoric of personal disclosure. It is, in fact, the shortage of such tools – responses and procedures that could be stated plainly and implemented by any reader or viewer – that Compelling Confessions sets out to address.
Published in 2000. Disclosures occur at every level of human experience; a slip of the tongue, intentional betrayals of confidences, carefully worded affidavits, intimate avowals of passion, confessions, or exposes, of our most deeply hidden secrets. This book is the first detailed study of the term disclosure, as it resonates in its many connotations. To our eyes all things are either covered or uncovered, hidden or revealed, clothed or naked, seen or unseen. Disclosure and closure, as they are explored in these pages, are not simply oppositions but alternate moments in a process of communication. By unravelling the kinds and levels of disclosure existing in language games of different communitive contexts, this book is, itself, a revelation. It is a scholarly and illuminating study of the pervasiveness of disclosures in interpersonal, moral, cultural and political terms from the ancient times of Athenian democracy to contemporary society.