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In light of many recent critiques of Western modernity and its conceptual foundations, the problem of adequately justifying our most basic moral and political values looms large. Without recourse to traditional ontological or metaphysical foundations, how can one affirm--or sustain--a commitment to fundamentals? The answer, according to Stephen White, lies in a turn to "weak" ontology, an approach that allows for ultimate commitments but at the same time acknowledges their historical, contestable character. This turn, White suggests, is already underway. His book traces its emergence in a variety of quarters in political thought today and offers a clear and compelling account of what this might mean for our late modern self-understanding. As he elaborates the idea of weak ontology and the broad criteria behind it, White shows how these are already at work in the thought of contemporary writers of seemingly very different perspectives: George Kateb, Judith Butler, Charles Taylor, and William Connolly. Among these thinkers, often thought to be at odds, he exposes the commonalities that emerge around the idea of weak ontology. In its identification of a critical turn in political theory, and its nuanced explanation of that turn, his book both demonstrates and underscores the strengths of weak ontology.
In light of many recent critiques of Western modernity and its conceptual foundations, the problem of adequately justifying our most basic moral and political values looms large. Without recourse to traditional ontological or metaphysical foundations, how can one affirm--or sustain--a commitment to fundamentals? The answer, according to Stephen White, lies in a turn to "weak" ontology, an approach that allows for ultimate commitments but at the same time acknowledges their historical, contestable character. This turn, White suggests, is already underway. His book traces its emergence in a variety of quarters in political thought today and offers a clear and compelling account of what this might mean for our late modern self-understanding. As he elaborates the idea of weak ontology and the broad criteria behind it, White shows how these are already at work in the thought of contemporary writers of seemingly very different perspectives: George Kateb, Judith Butler, Charles Taylor, and William Connolly. Among these thinkers, often thought to be at odds, he exposes the commonalities that emerge around the idea of weak ontology. In its identification of a critical turn in political theory, and its nuanced explanation of that turn, his book both demonstrates and underscores the strengths of weak ontology.
Dominant governance theories are drawn primarily from Euro-American sources, including emergent theories of network and collaborative governance. The authors contest this narrow view and seek a more globally inclusive and transdisciplinary perspective, arguing such an approach is more fruitful in addressing the wicked problems of sustainability—including social, economic, and environmental crises. This book thus offers and affirms an innovative governance approach that may hold more promise as a "universal" framework that is not colonizing in nature due to its grounding in relational process assumptions and practices. Using a comprehensive Governance Typology that encompasses ontological assumptions, psychosocial theory, epistemological concepts, belief systems, ethical concepts, political theory, economic theory, and administrative theory, the authors delve deeply into underlying philosophical commitments and carry them into practice through an approach they call Integrative Governance. The authors consider ways this approach to radical self-governance is already being implemented in the prefigurative politics of contemporary social movements, and they invite scholars and activists to: imagine governance in contexts of social, economic, and environmental interconnectedness; to use the ideal-type as an evaluative tool against which to measure practice; and to pursue paradigmatic change through collaborative praxis.
The Politics of Moralizing issues a stern warning about the risks of speaking, writing, and thinking in a manner too confident about one's own judgments and asks, "Can a clear line be drawn between dogmatism and simple certainty and indignation?" Bennett and Shapiro enter the debate by questioning what has become a popular, even pervasive, cultural narrative told by both the left and the right: the story of the West's moral decline, degeneration, or confusion. Contributors explore the dynamics and dilemmas of moralizing by advocates of patriotism, environmental protection, and women's rights while arguing that the current discourse gives free license to self-aggrandizement, cruelty, vengeance and punitiveness and a generalized resistance to or abjection of diversity.
Embark on a transformative journey with the new eBook, "Sacred Practices of Affirmation, Meditation and Worship." This comprehensive guide invites you to explore the profound effects of positive affirmations, the peaceful practice of meditation, and the spiritual depth of worship. Begin by understanding the powerful psychology behind affirmations and how they can fundamentally reshape your mindset and daily life. Delve into the emotional and physical benefits of musical worship, experiencing how it nurtures the spirit and fosters a sense of community and unity. Explore meditation's calming effects and practical ways to integrate mindfulness into your daily routine. With a holistic approach, this book provides tools for nurturing your mind, body, and spirit, setting you on a path to personal growth and spiritual renewal. Start your transformative 30-day journey today and experience a profound shift in your life.
Distinguished feminist philosophers consider the future of their field and chart its political and ethical course in this forward-looking volume. Engaging with themes such as the historical trajectory of feminist phenomenology, ways of perceiving and making sense of the contemporary world, and the feminist body in health and ethics, these essays affirm the base of the discipline as well as open new theoretical spaces for work that bridges bioethics, social identity, physical ability, and the very nature and boundaries of the female body. Entanglements with thinkers such as Heidegger, Merleau-Ponty, Beauvoir, and Arendt are evident and reveal new directions for productive philosophical work. Grounded in the richness of the feminist philosophical tradition, this work represents a significant opening to the possible futures of feminist phenomenological research.
In an historically unprecedented way, democracy is now increasingly seen as a universal model of legitimate rule. This work addresses the key question: How can democracy be understood in theory and in practice?.
An argument that draws on canonical and contemporary thinkers in political theory and science studies—from Machiavelli to Latour—for insights on bringing scientific expertise into representative democracy. Public controversies over issues ranging from global warming to biotechnology have politicized scientific expertise and research. Some respond with calls for restoring a golden age of value-free science. More promising efforts seek to democratize science. But what does that mean? Can it go beyond the typical focus on public participation? How does the politics of science challenge prevailing views of democracy? In Science in Democracy, Mark Brown draws on science and technology studies, democratic theory, and the history of political thought to show why an adequate response to politicized science depends on rethinking both science and democracy. Brown enlists such canonical and contemporary thinkers as Machiavelli, Hobbes, Rousseau, Dewey, and Latour to argue that the familiar dichotomy between politics and science reinforces a similar dichotomy between direct democracy and representative government. He then develops an alternative perspective based on the mutual shaping of participation and representation in both science and politics. Political representation requires scientific expertise, and scientific institutions may become sites of political representation. Brown illustrates his argument with examples from expert advisory committees, bioethics councils, and lay forums. Different institutional venues, he shows, mediate different elements of democratic representation. If we understand democracy as an institutionally distributed process of collective representation, Brown argues, it becomes easier to see the politicization of science not as a threat to democracy but as an opportunity for it.
This book offers an empirical and theoretical account of the mode of governance that characterizes the Bologna Process. In addition, it shows how the reform materializes and is translated in everyday working life among professors and managers in higher education. It examines the so-called Open Method of Coordination as a powerful actor that uses “soft governance” to advance transnational standards in higher education. The book shows how these standards no longer serve as tools for what were once human organizational, national or international, regulators. Instead, the standards have become regulators themselves – the faceless masters of higher education. By exploring this, the book reveals the close connections between the Bologna Process and the EU regarding regulative and monitoring techniques such as standardizations and comparisons, which are carried out through the Open Method of Coordination. It suggests that the Bologna Process works as a subtle means to circumvent the EU’s subsidiarity principle, making it possible to accomplish a European governance of higher education despite the fact that education falls outside EU’s legislative reach. The book’s research interest in translation processes, agency and power relations among policy actors positions it in studies on policy transfer, policy borrowing and globalization. However, different from conventional approaches, this study draws on additional interpretive frameworks such as new materialism.
Joseph Sverker explores the division between social constructivism and a biologist essentialism by means of Christian theology. For this, Sverker uses a fascinating approach: He lets critical theorist Judith Butler, psycholinguist Steven Pinker, and systematic theologian Colin Gunton interact. While theology plays a central part to make the interaction possible, the context is also that of the school and the effect of institutions on the pupil as a human being and learner. In order to understand what underlies the division between nature and nurture, or biology and the social in school, Sverker develops new central concepts such as a kenotic personalism, a weak ontology of relationality, and a relational and performative reading of evolution. He argues that most fundamental for what it is to be human is the person, vulnerability, bodiliness, openness to the other, and dependence. Sverker concludes that the division between constructivism and essentialism discloses a deeper divide, namely that between fundamentally vulnerable persons on the one hand and constructed independent individuals on the other.