In the 1970s and 1980s, identities seemed to be 'fixed' through categories of class, 'race', ethnicity, gender, sexualities and religion. These days we have begun to recognise the diversity, fragmentation and fluidity of identities, but how do we create and shape our own? The book shapes a new language of social theory that allows people to embody their differences with a sense of dignity and self-worth. It draws on diverse traditions from Marx, Weber and Durkheim, as well as more recent traditions of critical theory and post-structuralism, and will be of interest to sociology, politics, social work, philosophy and cultural studies students.
Critically exploring the theories of men and masculinities, this multidisciplinary text highlights diversity, and points to new directions. Written by an established author, it is essential reading for students and researchers in related fields.
Ethical Humans questions how philosophy and social theory can help us to engage the everyday moral realities of living, working, loving, learning and dying in new capitalism. It introduces sociology as an art of living and as a formative tradition of embodied radical eco post-humanism. Seeking to embody traditions of philosophy and social theory in everyday ethics, this book validates emotions and feelings as sources of knowledge and shows how the denigration of women has gone hand in hand with the denigration of nature. It queries post-structuralist traditions of anti-humanism that, for all their insights into the fragmentation of identities, often sustain a distinction between nature and culture. The author argues that in a crisis of global warming, we have to learn to listen to our bodies as part of nature and draws on Wittgenstein to shape embodied forms of philosophy and social theory that questions theologies that tacitly continue to shape philosophical traditions. In acknowledging our own vulnerabilities, we question the vision of the autonomous and independent rational self that often remains within the terms of dominant white masculinities. This book offers different modes of self-work, drawing on psychoanalysis and embodied post-analytic psychotherapies as part of a decolonising practice questioning Eurocentric colonising modernity. In doing so it challenges, with Simone Weil, Roman notions of power and greatness that have shaped visions of white supremacy and European colonial power and empire. This book will be of great interest to students and scholars of environmental ethics, environmental philosophy, social theory and sociology, ethics and philosophy, cultural studies, future studies, gender studies, post-colonial studies, Marxism, psychoanalysis and psychotherapy and philosophy and sociology as arts of living.
This much needed book is the first to show how dominant forms of masculinity are implicated in the traditions of social theory that have emerged since the Enlightenment. The author shows how an 'unreasonable' form of reason has emerged from the separation of reason from emotion, mind from body, nature from culture, public from private, matter from spirit - the dualities that have shaped our vision of modernity. The book argues that men need to explore critically their power and experience which has been rendered invisible by the dominant traditions of social theory. Instead of legislating for others they have to learn to speak more personally for themselves.
In this book, one of the leading contributors to the growing debate about men, masculinities and sexual politics, Victor J Seidler, criticizes the Enlightenment coupling of white, heterosexual masculinity with `reason'. He argues that in modern society masculinity can never be taken for granted. Men must always prove that they are `man enough' to cope in the `correct' way with the problems and challenges of everyday life. Seidler believes that men have to break this chain of obligations to the Enlightenment notion of masculinity. Through engaging with men's diverse relationships with their bodies, sexualities, emotional lives, feelings and desires, Seidler explores ways of affirming masculinities while critically engaging w
This book looks at 7/7 – the events the loss, fear and mourning that followed. It seeks to shape narratives of social theory that can help us understand the world after 9/11, offering new forms of social theory and new narrative methodologies.
Ethical Humans questions how philosophy and social theory can help us to engage the everyday moral realities of living, working, loving, learning and dying in new capitalism. It introduces sociology as an art of living and as a formative tradition of embodied radical eco post-humanism. Seeking to embody traditions of philosophy and social theory in everyday ethics, this book validates emotions and feelings as sources of knowledge and shows how the denigration of women has gone hand in hand with the denigration of nature. It queries post-structuralist traditions of anti-humanism that, for all their insights into the fragmentation of identities, often sustain a distinction between nature and culture. The author argues that in a crisis of global warming, we have to learn to listen to our bodies as part of nature and draws on Wittgenstein to shape embodied forms of philosophy and social theory that questions theologies that tacitly continue to shape philosophical traditions. In acknowledging our own vulnerabilities, we question the vision of the autonomous and independent rational self that often remains within the terms of dominant white masculinities. This book offers different modes of self-work, drawing on psychoanalysis and embodied post-analytic psychotherapies as part of a decolonising practice questioning Eurocentric colonising modernity. In doing so it challenges, with Simone Weil, Roman notions of power and greatness that have shaped visions of white supremacy and European colonial power and empire. This book will be of great interest to students and scholars of environmental ethics, environmental philosophy, social theory and sociology, ethics and philosophy, cultural studies, future studies, gender studies, post-colonial studies, Marxism, psychoanalysis and psychotherapy and philosophy and sociology as arts of living.
This important book seeks to place questions of morality and justice at the heart of social theory. By exploring the works of Marx, Durkheim and Weber it shows the hidden complexities of a modernity too often identified with a unified vision of the rational self later to fall apart into fragments within postmodernity. Reinstating the body and emotional life, Seidler sets new terms for respect and equality showing ways the self is undermined in its sense of self-worth and adequacy through the workings of relationships of power and subordination. Drawing upon feminism and Critical Theory to question the allegedly straightforward opposition between "essentialism" and "social constructionism" Seidler places the issues of morality right into the centre of "the self problem". Through reinstating connections between the self and the historical adventures of socialism, feminism, masculinity, ethnicity, and - autobiographically - Jewish identity, he shows the intimate affinity between these different categories of experience. Identities are not "freely chosen" but involve a coming to terms with histories of class, race and gender. Critical of postmodern theories in which anyhting goes and in which everything you see is relative, this book is concerned with the reassertion of value and recovering a viable tradition in which we can again explore issues of freedom and social justice. Our discussions have turned increasingly esoteric as they have sheltered in an intellectual cage which has been difficult to enter. This book seeks to open-up the cage and re-establish the suspended conversation between social theory and the concerns of everyday life.
Embodying Identities' presents social theories that allow people to embody their differences with a sense of dignity and self-worth, enabling them to understand the complexities of their lived identities in a post-modern globalised world.
After the shock decision to leave the EU in 2016, what can we learn about our divided and increasingly unequal society and the need to listen to each other? This engaging and accessible book addresses the causes and implications of Brexit, exploring this moral anger against political elites and people feeling estranged from a political process and economic system that no longer expressed their will. Seidler argues that we need new political imaginations across class, race, religion, gender and sexuality to engage in issues about the scale and acceleration of urban change and the time people need to adjust to new realities. He suggests we need to listen to people's concerns not only about the impact of immigration and globalisation on their lives but also about the injustice of a capitalist economy that makes them pay through austerity and cuts in social welfare for a financial crisis they were not responsible for. He imagines alternative futures that will allow different generations to still appreciate themselves as Europeans with a future in Europe.
In this book Victor J Seidler, one of the leading contributors to the growing debate about masculinities, turns his attention to the lives of young men and their understandings of themselves as gendered beings. By contextualizing their experiences and subjectivities within a rapidly globalizing world, Seidler pays particular attention to the impact of the global media. How does the mass circulation of images of men's bodies, desires and sexualities affect their self-perception and behaviours, and how are these images framed within particular histories, cultures and traditions? Questioning universalist theories of 'hegemonic masculinities', the book argues that young men often feel caught between prevailing masculinities and their own struggle for self-definition. It explores both how the idea of men as 'the First Sex' has been established within the West and the ways in which men in other cultures and societies affirm their gendered identities. Seidler pioneers new methodologies that involve listening to the silences surrounding male experience as well as to oral testimonies. This enables innovative analysis of the contradictions young men are faced with in both creating their own gendered identities and establishing more equal relationships within a world of intense inequalities.
This is one of the first textbooks to try to set the entire discipline of Jewish philosophy in its proper cultural and historical contexts. In so doing, it introduces the vibrant Jewish philosophical tradition to students while also making a significant contribution to inter-religious dialogue. Victor J Seidler argues that the dominant Platonic tradition in the West has led to a form of cultural ethics which asserts false superiority in its relationships with others. He offers a critical reappraisal of the philosophical underpinnings of this western Christian culture which for so long has viewed Judaism with hostility. Examining the work of seminal Jewish thinkers such as Philo, Buber, Mendelsohn, Herman Cohen, Leo Baeck, Levinas, Rosenzweig and others, the author argues for a code of ethics which prioritises particular and personal moral responsibility rather than the impersonal and universal emphases of the Greek tradition. His provocative and original overview of Jewish philosophy uncovers a vital and neglected tradition of thought which works against the likelihood of a Holocaust recurring.
In this work, originally published in 1986, Victor Seidler explores the different notions of respect, equality and dependency in Kant’s moral writings. He illuminates central tensions and contradictions not only within Kant’s moral philosophy, but within the thinking and feeling about human dignity and social inequality which we take very much for granted within a liberal moral culture. In challenging our assumption of the autonomy of morality, Seidler also questions our understanding of what it means for someone to live as a person in his or her own right. The autonomy of individuals cannot be assumed but has to be reasserted against relationships of subordination. This involves a break with a rationalist morality, so that respect for others involves respect for emotions, feelings, desires and needs, and establishes a fuller autonomy as a basis for freedom and justice.
This timely and powerful autoethnography traces the spread of and responses to Covid-19: from the uncertainty surrounding its outbreak, to its devastating and continued aftermath. Following the virus in real time, it explores the fears, risks and responses to the global pandemic, and how it has shaped our everyday lives against the backdrop of social and political upheaval, and the looming climate crisis. Social theorist and moral philosopher, Victor Jeleniewski Seidler, discusses fundamental questions of inequality and injustice regarding race, class and gender brought to the fore by the visibility of varying risk levels, vulnerabilities and protections provided by legislative measures against the virus. This interdisciplinary analysis scrutinises values, ethics, responsibilities and uncertain futures formed by the global health crisis, and evaluates media and communications strategies, government responses and political communications at domestic and international levels. Seidler shares critical insights into the cultural history of pandemics, highlighting lessons to be learned from anticipating, preparing for and enduring moments of crisis. Perceiving how the pandemic and climate emergency are interwoven, the book concludes with an urgent call to rebuild sustainable economic, political and ecological imaginations. This wide-reaching volume will appeal to a broad academic readership in environmental studies, sociology, philosophy, health studies, cultural studies, gender studies, media and communication.
How can we make sense of being born and growing up in the shadows of the Shoah without being able to speak about the unspeakable terror that killed so many in our families? As the second generation we were rarely to hear stories of love and loss or to participate in the mourning of so many who had been brutally murdered. Rather we were to grow up 'normally', and to learn to turn our backs on the past as we struggled towards future identities while imagining ourselves 'like everyone else'. Fearful of difference we were often ambivalent about Jewish identities that could threaten a sense of 'Englishness'." Exploring the painful dynamics of personal identity and belonging, Victor Jeleniewski Seidler shares the difficulties of memory. How is it possible ever really to belong and feel safe and yet remember what happened to Jewish families in Poland? How can one remember without feeling overwhelmed by the terror? Crossing boundaries in a journey to Poland enabled the author to rethink a relationship between Judaism and modernity, as well as to reflect on the painful histories between Poles and Jews. Questions about memory, identity and belonging touch the lives of many people who live in the shadows of historical trauma. Learning to think in new ways about the Shoah as a defining crisis within modernity, Seidler also helps us imagine an ethics for a postmodern time.
In this book, one of the leading contributors to the growing debate about men, masculinities and sexual politics, Victor J Seidler, criticizes the Enlightenment coupling of white, heterosexual masculinity with reason'. He argues that in modern society masculinity can never be taken for granted. Men must always prove that they are man enough' to cope in the correct' way with the problems and challenges of everyday life. Seidler believes that men have to break this chain of obligations to the Enlightenment notion of masculinity. Through engaging with men's diverse relationships with their bodies, sexualities, emotional lives, feelings and desires, Seidler explores ways of affirming masculinities while critically engaging with the power that men have in the wider society. The book is also a contribution to antisexist politics. Seidler is interested in taking on those forms of men's politics which find it difficult to engage with men's power and society and also those who take it for granted that male power is normal and natural. He seeks to recognize both the power that white, heterosexual masculinities have in shaping forms of philosophy and social theory while at the same time recognizing that masculinity cannot be simply defined as a relationship of power.
This much needed book is the first to show how dominant forms of masculinity are implicated in the traditions of social theory that have emerged since the Enlightenment. The author shows how an 'unreasonable' form of reason has emerged from the separation of reason from emotion, mind from body, nature from culture, public from private, matter from spirit - the dualities that have shaped our vision of modernity. The book argues that men need to explore critically their power and experience which has been rendered invisible by the dominant traditions of social theory. Instead of legislating for others they have to learn to speak more personally for themselves.
First published in 1991, this title examines sexual politics in a world which is being radically changed by the challenges of feminism. Seidler explores how men have responded to feminism, and the contradictory feelings men have towards dominant forms of masculinity.
Critically exploring the theories of men and masculinities, this multidisciplinary text highlights diversity, and points to new directions. Written by an established author, it is essential reading for students and researchers in related fields.
In this book, one of the leading contributors to the growing debate about men, masculinities and sexual politics, Victor J Seidler, criticizes the Enlightenment coupling of white, heterosexual masculinity with reason'. He argues that in modern society masculinity can never be taken for granted. Men must always prove that they are man enough' to cope in the correct' way with the problems and challenges of everyday life. Seidler believes that men have to break this chain of obligations to the Enlightenment notion of masculinity. Through engaging with men's diverse relationships with their bodies, sexualities, emotional lives, feelings and desires, Seidler explores ways of affirming masculinities while critically engaging with the power that men have in the wider society. The book is also a contribution to antisexist politics. Seidler is interested in taking on those forms of men's politics which find it difficult to engage with men's power and society and also those who take it for granted that male power is normal and natural. He seeks to recognize both the power that white, heterosexual masculinities have in shaping forms of philosophy and social theory while at the same time recognizing that masculinity cannot be simply defined as a relationship of power.
This thought-provoking book, first published in 1991, examines sexual politics in a world which is being radically changed by the challenges of feminism. Seidler explores how men have responded to feminism, and the contradictory feelings men have towards dominant forms of masculinity. Seidler’s stimulating and original analysis of social and political theory connects personally to everyday issues in people’s lives. It reflects the growing importance of sexual and personal politics within contemporary politics and culture, and demonstrates clearly the challenge that feminism brings to our inherited forms of morality, politics and sexuality.
In this book Victor J Seidler, one of the leading contributors to the growing debate about masculinities, turns his attention to the lives of young men and their understandings of themselves as gendered beings. By contextualizing their experiences and subjectivities within a rapidly globalizing world, Seidler pays particular attention to the impact of the global media. How does the mass circulation of images of men's bodies, desires and sexualities affect their self-perception and behaviours, and how are these images framed within particular histories, cultures and traditions? Questioning universalist theories of 'hegemonic masculinities', the book argues that young men often feel caught between prevailing masculinities and their own struggle for self-definition. It explores both how the idea of men as 'the First Sex' has been established within the West and the ways in which men in other cultures and societies affirm their gendered identities. Seidler pioneers new methodologies that involve listening to the silences surrounding male experience as well as to oral testimonies. This enables innovative analysis of the contradictions young men are faced with in both creating their own gendered identities and establishing more equal relationships within a world of intense inequalities.
After the shock decision to leave the EU in 2016, what can we learn about our divided and increasingly unequal society and the need to listen to each other? This engaging and accessible book addresses the causes and implications of Brexit, exploring this moral anger against political elites and people feeling estranged from a political process and economic system that no longer expressed their will. Seidler argues that we need new political imaginations across class, race, religion, gender and sexuality to engage in issues about the scale and acceleration of urban change and the time people need to adjust to new realities. He suggests we need to listen to people's concerns not only about the impact of immigration and globalisation on their lives but also about the injustice of a capitalist economy that makes them pay through austerity and cuts in social welfare for a financial crisis they were not responsible for. He imagines alternative futures that will allow different generations to still appreciate themselves as Europeans with a future in Europe.
This important book seeks to place questions of morality and justice at the heart of social theory. By exploring the works of Marx, Durkheim and Weber it shows the hidden complexities of a modernity too often identified with a unified vision of the rational self later to fall apart into fragments within postmodernity. Reinstating the body and emotional life, Seidler sets new terms for respect and equality showing ways the self is undermined in its sense of self-worth and adequacy through the workings of relationships of power and subordination. Drawing upon feminism and Critical Theory to question the allegedly straightforward opposition between "essentialism" and "social constructionism" Seidler places the issues of morality right into the centre of "the self problem". Through reinstating connections between the self and the historical adventures of socialism, feminism, masculinity, ethnicity, and - autobiographically - Jewish identity, he shows the intimate affinity between these different categories of experience. Identities are not "freely chosen" but involve a coming to terms with histories of class, race and gender. Critical of postmodern theories in which anyhting goes and in which everything you see is relative, this book is concerned with the reassertion of value and recovering a viable tradition in which we can again explore issues of freedom and social justice. Our discussions have turned increasingly esoteric as they have sheltered in an intellectual cage which has been difficult to enter. This book seeks to open-up the cage and re-establish the suspended conversation between social theory and the concerns of everyday life.
This timely and powerful autoethnography traces the spread of and responses to Covid-19: from the uncertainty surrounding its outbreak, to its devastating and continued aftermath. Following the virus in real time, it explores the fears, risks and responses to the global pandemic, and how it has shaped our everyday lives against the backdrop of social and political upheaval, and the looming climate crisis. Social theorist and moral philosopher, Victor Jeleniewski Seidler, discusses fundamental questions of inequality and injustice regarding race, class and gender brought to the fore by the visibility of varying risk levels, vulnerabilities and protections provided by legislative measures against the virus. This interdisciplinary analysis scrutinises values, ethics, responsibilities and uncertain futures formed by the global health crisis, and evaluates media and communications strategies, government responses and political communications at domestic and international levels. Seidler shares critical insights into the cultural history of pandemics, highlighting lessons to be learned from anticipating, preparing for and enduring moments of crisis. Perceiving how the pandemic and climate emergency are interwoven, the book concludes with an urgent call to rebuild sustainable economic, political and ecological imaginations. This wide-reaching volume will appeal to a broad academic readership in environmental studies, sociology, philosophy, health studies, cultural studies, gender studies, media and communication.
How can we make sense of being born and growing up in the shadows of the Shoah without being able to speak about the unspeakable terror that killed so many in our families? As the second generation we were rarely to hear stories of love and loss or to participate in the mourning of so many who had been brutally murdered. Rather we were to grow up 'normally', and to learn to turn our backs on the past as we struggled towards future identities while imagining ourselves 'like everyone else'. Fearful of difference we were often ambivalent about Jewish identities that could threaten a sense of 'Englishness'." Exploring the painful dynamics of personal identity and belonging, Victor Jeleniewski Seidler shares the difficulties of memory. How is it possible ever really to belong and feel safe and yet remember what happened to Jewish families in Poland? How can one remember without feeling overwhelmed by the terror? Crossing boundaries in a journey to Poland enabled the author to rethink a relationship between Judaism and modernity, as well as to reflect on the painful histories between Poles and Jews. Questions about memory, identity and belonging touch the lives of many people who live in the shadows of historical trauma. Learning to think in new ways about the Shoah as a defining crisis within modernity, Seidler also helps us imagine an ethics for a postmodern time.
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