Levinas

"Este artigo examina como Marshall McLuhan, ainda na década de 1960, não se restringe à estrutura midiática, mas aborda os meios de comunicação em relação à sociedade em que se inscrevem – indiciando a existência de processos midiáticos –, e aponta a massagem exercida por estes meios como responsável pela alteração nos processos de percepção e cognição – antecipando o que hoje entendemos por sociedade em vias de midiatização.  Para tanto, revisitamos três momentos da comunicação: 1. A invenção do telégrafo e sua relação com a imprensa já estabelecida; 2. A televisão e a mudança de percepção nos
telespectadores; e 3. O Twitter em suas ferramentas como complexificação da massagem. Revisitamos os dois primeiros momentos, que são largamente refletidos pelo próprio McLuhan, em e, por fim, trabalhamos o Twitter relacionando apontamentos de McLuhan a conceitos contemporâneos que envolvem a midiatização."

This paper traces the concept and phenomenon of generosity from Aristotle to Emannuel Levinas and beyond. The question motivating this investigation is: must the generous act be restricted by a rational calculation of correct, or prudent, giving? Answers to this question vary. Aristotle and Kant would answer in the affirmative, while Emerson and Levinas would (apparently) not. The bulk of this paper is dedicated to Levinas's characterization of excessive generosity as a condition for the fundamental ethical relation, namely, the generous welcome of the Other. I end by considering the phenomenon of generosity from the point of view of the mid-20th century Mexican philosopher, Emilio Uranga.

A rough draft of a paper on Levinas and Levinasian thinking across time-place-political borders. In some ways, a meta-theorization of my Levinas and the Postcolonial book. I take Said's notion of traveling theory up in order to think about moving Levinas' work into conversation (and confrontation) with non-European theorists. I argue that the central transformation of Levinas' thought is the infusion of his notions of subjectivity and language with a robust notion of historical experience - something that has massive, wide-ranging effects on his work. Key to this transformation, as well, is thinking through the problem of monolingualism in Levinas, which is one of a handful of colonial hangovers in his work. I conclude with a more general reflection on what it means to decolonize European theory, with Levinas as a leading example.

"CALL FOR BOOK CHAPTERS: "MAPPING THE ALTERNATIVE MEDIA IN TURKEY"

Editors: Barış Çoban & Bora Ataman

Extended Deadline for abstracts:
January 1st 2013

http://alternativemediamap.net/

We aim to map the alternative media in Turkey, which is varied in form, structure and working styles such as “cracks”, “rhizomes” and “fronts”. Similarly to what has occurred with the mainstream media, both large and small examples of the alternative media, alongside their widespread prevalence inside the country, have also already transcended the national borders. We argue that mapping the alternative media, embracing newspapers, radio and television channels, cinemas, blogs, forums and platforms, essentially the full range of conventional and new media organs and vehicles, is one of the most useful research approaches to comprehending the nature of alternative politics in Turkey.

The alternative media works as a source of memory and an archive helping to understand the historical and current structure of alternative politics in Turkey. IT also gives voice to alternative ideologies and politics and makes their political activities visible. In addition, the alternative media, which mainly represents the “otherised”, oppressed and marginalised groups, forms the vanguard of struggle against the hegemony and barbarism of the oppressive, globalized neo-liberal society.

Alternative media, as an umbrella term, applies to those media organs which are typically bottom up organisations. In principle, their organizational structures and decision making processes are democratic, participatory, polyphonic and dialogic. Their opposition to the mainstream media finds its roots, in its form and content, in social and political struggles and is based in radical ideologies such as anarchism, radical democracy and Marxism. The existence of alternative media indicates the struggle to construct a truly democratic and free sphere of communication from a number of broad perspectives, varying from the idea of simply being independent from either the state or capital, to being completely opposed to them. In this context, it is also possible to claim that every organ of the alternative media, as a centre of subaltern resistance, is part of a greater alternative communication network.

This so-called alternative network (or networks) is/are the voice of different political or social groups, communities, minorities or even individuals at the grassroots level. Thus, they open the way for these groups to actively participate in political and social life, as either real “agents” or as “spectacles” in the field of symbolic struggle. Therefore, individuals or groups can find opportunities to get involved in both real and symbolic struggles for hegemony, not only as consumers, but also as producers; as active agents.

Therefore, alternative media institutions either on the micro- or macro-scale cannot be considered as combatants solely at the informational level. In addition to their struggle to gather, record and spread news and ideas concerning local, national and transnational problems, they also provide a response to the establishment through real political actions. It is not unusual to see their active participation in protests, or even note that they hold the leadership positions in the organisation of some of these dissident political actions. Therefore, their active struggle with the hegemonic powers can also be considered as an effort to create alternative political forms. More commonly however, alternative media operate as the symbolic production centre of alternative politics and as an incubation ground for the intellectual and ideological constructs of social movements.

Alternative media, along with other dissident institutions, are seen as paving the way for a brighter and more just future by being the voice of the voiceless and contributing to the imagining of a different world. Threatening so-called representative democracy by supporting participatory social, cultural and political activities is also deemed useful to this end. By engaging in such activities, they may be able to cause the transformation of political culture in general. More importantly, however, the ways in which subordinate constituents of the society interpret politics and their own means of participation could change in a positive manner. Moreover, such efforts may also lead to the construction of efficient counter-public spheres alongside the more common examples of alternative spaces.
Diverse anti-systemic, reformist and revolutionary ideological orientations, varied political discourses and different modes of action constituting the alternative media landscape mostly open up an opportunity for the “oppressed” to actively participate in these alternative political spaces that are, to a certain extent, diverse, colourful, vivid and, most importantly, innately dialogic.
In this context, we argue that the “duty” of academia should be to understand these alternatives without stigmatizing them as the source of conflicts within the prevailing social system. After all, we as editors, would like to study these initiatives since the imagining of an alternative world may only be possible by embracing the oppressed and their voice, even though the world around us is not particularly welcoming.

Abstracts of papers are sought on topics such as:
• Radical- militant media (affiliated with revolutionary organizations)
• Radical media (Struggling within legal parameters to push the limits of the existing system
• Identity and rights-based media (Human rights, labour and trade-union rights, gender, environment, ethnicity, struggles based on faith or denomination
• Transnational and diaspora-based alternative media
• Independent, objective, opposition media
• Dissident voices, “cracks” in the mainstream media

However, it should be noted that the categories above do not refer to independent categories with clear differences. It is possible to say that; most examples of the alternative media operating in Turkey can be included under more than one of the rubrics mentioned above. Nevertheless, the alternative media organs in Turkey, despite a degree of permeability in the boundaries that separate them, may be seen as belonging more to one or another of the above-mentioned classifications, therefore, these categories will constitute the book’s chapters.

Furthermore, we are mainly interested in the case studies (comparative if possible) and empirical research possessing theoretical and methodological clarity, and focusing on at least one of three basic dimensions of media studies; such as “Production”, “Text”, or “Audience”, without missing the multi-layered and intertwined relationships between these dimensions.

Abstracts of a maximum of 250 words in Turkish and English outlining the topic, theoretical and methodological approach as well as the research question, should be submitted to either Barış Çoban (bcoban@dogus.edu.tr) or Bora Ataman (bataman@dogus.edu.tr) until January1st 2013.

Announcement of the abstracts selected will be made by February 1 2013.

The deadline for full paper submissions is August 1, 2013

The editors are planning to publish book in Turkish and English and have made an agreement with Yordam, to publish in January 2014.

After the evaluation of the abstracts, negotiations with foreign publishing houses will begin for the English version.
Barış Çoban & Bora Ataman (Eds.)
Extended Deadline for Research Proposals: January 1st, 2013"

This paper articulates a feminist poststructural philosophy of education by combining the work of Luce Irigaray and Michel Foucault. This acts as an underpinning for a philosophy of desire (McWilliam, 1999) in education, or as a minor philosophy of education where multiple movements of bodies are enacted through theoretical methodologies and research. These methods include qualitative analysis and critical discourse analysis; where the conjunction Irigaray-Foucault is a paradigm for dealing with educational phenomena. It is also a rigorous materialism (Braidotti, 2005) that opens up the way in which we think about philosophical bodies in education with language. This simultaneously creates gaps in our thinking about the problems associated with philosophical bodies in education, where the imagination may intercede and Eros can do his work, ‘For if Eros possessed all that he desires, he would desire no more’ (Irigaray, 1993, p. 22).

This essay is a meditative exploration of the relationship between justice and mercy.  While it recognises the importance of social justice - as a mutual indebtedness - it argues that without social mercy, even justice itself cannot save us.  Mercy is not the opposite or complement of justice, but its very condition.

The AMANDA neutrino telescope has been in operation at the South Pole since 1996. The present final array configuration, operational since 2000, consists of 677 photomultiplier tubes arranged in 19 strings, buried at depths between 1500 and 2000 m in the ice. The most recent results on a multi-year search for point sources of neutrinos will be shown. The study of events triggered in coincidence with the surface array SPASE and AMANDA provided a result on cosmic ray composition. Expected improvements from IceCube/IceTop will also be discussed.

"The word "postmodernism" has had an interesting history over the past fifty years. Originally, the term described a style of architecture. The word postmodern has since spread to all aspects of culture. Moreover, it has become a key term in the culture wars, especially with regard to certain strands of religious faith.

Postmodernism in these contexts is viewed as the enemy of rationality, revealed religion, and even truth itself. But not all persons of faith agree with this assessment of postmodernism. Our guest, Aaron Simmons, sees postmodernism as one way for religions to recapture a lost humility in the public sphere. For Simmons, postmodernity has less to do with denying truth than it does with saying that truth has certain characteristics that make objectivity and absolute certainty difficult.

Aaron Simmons is assistant professor of philosophy at Furman University in South Carolina. He is the author of God and the Other: Ethics and Politics after the Theological Turn, and he is the editor of several other books dealing with philosophy and religion."