The Ambivalence of Good examines the genesis and evolution of international human rights politics since the 1940s. Focusing on key developments such as the shaping of the UN human rights system, decolonization, the rise of Amnesty International, the campaigns against the Pinochet dictatorship, the moral politics of Western governments, or dissidence in Eastern Europe, the book traces how human rights profoundly, if subtly, transformed global affairs. Moving beyond monocausal explanations and narratives prioritizing one particular decade, such as the 1940s or the 1970s, The Ambivalence of Good argues that we need a complex and nuanced interpretation if we want to understand the truly global reach of human rights, and account for the hopes, conflicts, and interventions to which this idea gave rise. Thus, it portrays the story of human rights as polycentric, demonstrating how actors in various locales imbued them with widely different meanings, arguing that the political field evolved in a fitful and discontinuous process. This process was shaped by consequential shifts that emerged from the search for a new world order during the Second World War, decolonization, the desire to introduce a new political morality into world affairs during the 1970s, and the visions of a peaceful international order after the end of the Cold War. Finally, the book stresses that the projects pursued in the name of human rights nonetheless proved highly ambivalent. Self-interest was as strong a driving force as was the desire to help people in need, and while international campaigns often improved the fate of the persecuted, they were equally likely to have counterproductive effects. The Ambivalence of Good provides the first research-based synopsis of the topic and one of the first synthetic studies of a transnational political field (such as population, health, or the environment) during the twentieth century. Based on archival research in six countries, it breaks new empirical ground concerning the history of human rights in the United Nations, of human rights NGOs, of far-flung mobilizations, and of the uses of human rights in state foreign policy.

The Ambivalence of Good examines the genesis and evolution of international human rights politics since the 1940s. Focusing on key developments such as the shaping of the UN human rights system, decolonization, the rise of Amnesty International, the campaigns against the Pinochet dictatorship, the moral politics of Western governments, or dissidence in Eastern Europe, the book traces how human rights profoundly, if subtly, transformed global affairs. Moving beyond monocausal explanations and narratives prioritizing one particular decade, such as the 1940s or the 1970s, The Ambivalence of Good argues that we need a complex and nuanced interpretation if we want to understand the truly global reach of human rights, and account for the hopes, conflicts, and interventions to which this idea gave rise. Thus, it portrays the story of human rights as polycentric, demonstrating how actors in various locales imbued them with widely different meanings, arguing that the political field evolved in a fitful and discontinuous process. This process was shaped by consequential shifts that emerged from the search for a new world order during the Second World War, decolonization, the desire to introduce a new political morality into world affairs during the 1970s, and the visions of a peaceful international order after the end of the Cold War. Finally, the book stresses that the projects pursued in the name of human rights nonetheless proved highly ambivalent. Self-interest was as strong a driving force as was the desire to help people in need, and while international campaigns often improved the fate of the persecuted, they were equally likely to have counterproductive effects. The Ambivalence of Good provides the first research-based synopsis of the topic and one of the first synthetic studies of a transnational political field (such as population, health, or the environment) during the twentieth century. Based on archival research in six countries, it breaks new empirical ground concerning the history of human rights in the United Nations, of human rights NGOs, of far-flung mobilizations, and of the uses of human rights in state foreign policy.

A concise guide to ambivalence, from Adam and Eve (to eat the apple or not?) to Hamlet (to be or not?) to globalization (e pluribus unum or not?). Why is it so hard to make up our minds? Adam and Eve set the template: Do we or don't we eat the apple? They chose, half-heartedly, and nothing was ever the same again. With this book, Kenneth Weisbrode offers a crisp, literate, and provocative introduction to the age-old struggle with ambivalence. Ambivalence results from a basic desire to have it both ways. This is only natural—although insisting upon it against all reason often results not in "both" but in the disappointing "neither." Ambivalence has insinuated itself into our culture as a kind of obligatory reflex, or default position, before practically every choice we make. It affects not only individuals; organizations, societies, and cultures can also be ambivalent. How often have we asked the scornful question, "Are we the Hamlet of nations"? How often have we demanded that our leaders appear decisive, judicious, and stalwart? And how eager have we been to censure them when they hesitate or waver? Weisbrode traces the concept of ambivalence, from the Garden of Eden to Freud and beyond. The Obama era, he says, may be America's own era of ambivalence: neither red nor blue but a multicolored kaleidoscope. Ambivalence, he argues, need not be destructive. We must learn to distinguish it from its symptoms—selfishness, ambiguity, and indecision—and accept that frustration, guilt, and paralysis felt by individuals need not lead automatically to a collective pathology. Drawing upon examples from philosophy, history, literature, and the social sciences, On Ambivalence is a pocket-sized portrait of a complex human condition. It should be read by anyone who has ever grappled with making the right choice.

This book represents an important step in bringing together various strands of research about attitudinal ambivalence and public opinion. Essays by a distinguished group of political scientists and social psychologists provide a conceptual framework for understanding how ambivalence is currently understood and measured, as well as its relevance to the mass public's beliefs about our political institutions and national identity. The theoretical insights, methodological innovations, and empirical analyses will add substantially to our knowledge about the nature of ambivalence in particular, and the structure and evolution of political attitudes in general.

Resistant. Oppositional. Borderline. Mental health professionals commonly use such terms to describe patients who, despite expressing a strong desire to reduce their emotional distress, repeatedly reject or ignore their therapist's interpretations andadvice. When this continues session after session, both patient and therapist end up feeling stuck and frustrated.This book offers an alternative interpretation of patients' apparent resistance, termed pathological ambivalence, which is rooted in early experience, biological functioning, and psychological narrative. The concept of pathological ambivalence draws from several established theoretical perspectives in explaining why some people seem to sabotage their progress in psychotherapy and how some therapists become unintentional enablers.

Combining Analytic and Continental approaches, this book provides a detailed analysis of mental ambivalence and its structures, forms and possibilities, in a philosophical context. The author explores ambivalence alongside issues relating to subjectivity, action and judgement, ..

This book makes use of in-depth interviews with the residents most active in shaping the racially diverse urban communities in which they live. As most of them are white and progressive, it provides a unique view into the particular ways that color-blind ideologies work among liberals, particularly those who encounter racial diversity regularly. It reveals not just the pervasiveness of color-blind ideology and coded race talk among these residents, but also the difficulty they encounter when they try to speak or work outside of the rubric of color-blindness. This is especially vivid in their concrete discussions of the neighborhoods' diversity and the choices they and their families make to live in and contribute to these communities. This close examination of how they wrestle with diversity in everyday life reveals the process whereby they unintentionally re-create a white habitus inside of these racially diverse communities, where despite their pro-diversity stance they still act upon and preserve comfort and privileges for whites. The book also provides a close examination of white racial identity, as the context of a diverse community provides both the catalyst and, significantly, the space for an examination of an unarticulated racial consciousness, which has implications for our study of whiteness more generally. The layers of ambivalence and pride surrounding the fact of diversity in these neighborhoods and residents' lives reveal both limitations and hope as the nation itself becomes more diverse. This critical and yet compassionate book extends our understanding of contemporary racial ideology and racial discourse, as well as our understanding of the complexities of whiteness.

A stimulating, smart book on what it means to live in a brand culture Brands are everywhere. Branding is central to political campaigns and political protest movements; the alchemy of social media and self-branding creates overnight celebrities; the self-proclaimed “greening” of institutions and merchant goods is nearly universal. But while the practice of branding is typically understood as a tool of marketing, a method of attaching social meaning to a commodity as a way to make it more personally resonant with consumers, Sarah Banet-Weiser argues that in the contemporary era, brands are about culture as much as they are about economics. That, in fact, we live in a brand culture. AuthenticTM maintains that branding has extended beyond a business model to become both reliant on, and reflective of, our most basic social and cultural relations. Further, these types of brand relationships have become cultural contexts for everyday living, individual identity, and personal relationships—what Banet-Weiser refers to as “brand cultures.” Distinct brand cultures, that at times overlap and compete with each other, are taken up in each chapter: the normalization of a feminized “self-brand” in social media, the brand culture of street art in urban spaces, religious brand cultures such as “New Age Spirituality” and “Prosperity Christianity,”and the culture of green branding and “shopping for change.” In a culture where graffiti artists loan their visions to both subway walls and department stores, buying a cup of “fair-trade” coffee is a political statement, and religion is mass-marketed on t-shirts, Banet-Weiser questions the distinction between what we understand as the “authentic” and branding practices. But brand cultures are also contradictory and potentially rife with unexpected possibilities, leading AuthenticTM to articulate a politics of ambivalence, creating a lens through which we can see potential political possibilities within the new consumerism.

The authors of this book demonstrate that compared to other citizens, ambivalent partisans perceive the political world accurately, form their policy preferences in a principled manner, and communicate those preferences by making issues an important component of their electoral decisions.

Ambivalent Europeans examines the implications of living on the fringes of Europe. In Malta, public debate is dominated by the question of Europe, both at a policy level - whether or not to join the EU - and at the level of national identity - whether or not the Maltese are 'European'. Jon Mitchell identifies a profound ambivalence towards Europe, and also more broadly to the key processes of 'modernisation'. He traces this tendency through a number of key areas of social life - gender, the family, community, politics, religion and ritual.