"Discussions about the contemporary online world are often in a one-dimensional manner shaped by moral panics about online trolling, cyberbullying, cybercrime, terrorists online, etc. The associated right-wing extremist agenda for Internet politics is about control, surveillance and censorship. Vince Miller’s book questions this agenda and is an excellent work for understanding how to use philosophical thought for the analysis of ethics, privacy and disclosure in this turbulent world of the Internet in the information society. It shows how to come to grips with the contested relationship between online freedom and control." - Christian Fuchs, University of Westminster, Author of Social Media: A Critical Introduction By investigating three issues which have captured the public imagination as ′problems′ emerging directly from the contemporary use of communications technology (anti-social behaviour, privacy and free speech online), Vincent Miller explores how the digital revolution is challenging our notion of ′self′ and ′presence′. Through a critical and philosophical examination of each of these cases, he argues that they have at their root the same phenomena: ‘a crisis of presence’. Focussing on the concept of presence, and the challenges that our changing presence poses to our ethics, privacy and public discourse, Miller illustrates how ubiquitous communication technologies have created a disjuncture between how we think we exist in the world and how we actually do exist through our use of such devices. The solution, he claims, is not to focus exclusively on ‘content’ and its regulation as much as it is to examine, understand and resist the alienating aspects of the media itself, such as the technological ordering, metaphysical abstraction and mediation which increasingly define our social encounters and presences. He suggests that such resistance involves several ambitious revisions in our ethical, legal and technological regimes.

Indigenous Education and the Metaphysics of Presence: A worlded philosophy explores a notion of education called ‘worldedness’ that sits at the core of indigenous philosophy. This is the idea that any one thing is constituted by all others and is, therefore, educational to the extent that it is formational. A suggested opposite of this indigenous philosophy is the metaphysics of presence, which describes the tendency in dominant Western philosophy to privilege presence over absence. This book compares these competing philosophies and argues that, even though the metaphysics of presence and the formational notion of education are at odds with each other, they also constitute each other from an indigenous worlded philosophical viewpoint. Drawing on both Maori and Western philosophies, this book demonstrates how the metaphysics of presence is both related and opposed to the indigenous notion of worldedness. Mika explains that presence seeks to fragment things in the world, underpins how indigenous peoples can represent things, and prevents indigenous students, critics, and scholars from reflecting on philosophical colonisation. However, the metaphysics of presence, from an indigenous perspective, is constituted by all other things in the world, and Mika argues that the indigenous student and critic can re-emphasise worldedness and destabilise presence through creative responses, humour, and speculative thinking. This book concludes by positioning well-being within education, because education comprises acts of worldedness and presence. This book will be of key interest to indigenous as well as non-indigenous academics, researchers and postgraduate students in the fields of philosophy of education, indigenous and Western philosophy, political strategy and post-colonial studies. It will also be relevant for those who are interested in philosophies of language, ontology, metaphysics and knowledge.

This book provides the English-speaking world with a comprehensive account of the still largely unknown work of Schelling’s philosophy of mythology and revelation. Its achievement, however, is not archival but philosophical, elucidating the relation between Schelling and onto-theology. It explains how Schelling dealt with the problem of nihilism and onto-theology well before Nietzsche and Heidegger, arguing that Schelling surpasses onto-theology or the philosophy of presence a century prior to Heidegger. Overall, the author provocatively suggests that Heidegger is perhaps Schelling’s genuine heir and by comprehensively interpreting Schelling’s multifaceted late lectures he analyzes issues as diverse as the Ancient relation between thinking and Being, the Medieval debate between voluntarism and intellectualism, the overcoming of modern subjectivism and German Idealism as well as many themes in contemporary philosophy. The presentation is systematic rather than thematic, following Schelling’s ages of the world through the Past, Present and Future. The results are daring, departing from the half-century long canonical reading of the late Schelling since Walter Schulz. This book is valuable for Schelling-scholars, historians of philosophy and theologians alike.

In an era when rapid social change, the disappearance of traditional communities, the rise of political populism and the threat posed by radical religious movements makes it appear that ‘all that is solid melts into air’, the classical sociological problem of how peaceable societies can be created and maintained assumes renewed urgency. Uncovering Social Life: Critical Perspectives from Sociology explores how contemporary institutional changes erode existing social relationships and identities but also create space for opposition to, or creative adaptation of, these broader shifts. Exploring the threats and opportunities associated with the contemporary age, this book identifies how sociology helps us understand the problems associated with social order and change before focusing on the most important institutional transformations to have occurred in: bodies and health; sex, gender and sexuality; employment; finance; the Internet and new social media; technology and artificial intelligence; religion; governance and terrorism. After a critical introduction placing these issues in their historical and sociological context, theoretical chapters analysing how sociology views the individual/society relationship, and the volatile processes endemic to the modern era, provide an innovative and comprehensive context for these explorations. This book provides a clear and engaging account of social life. Covering a broad range of sociological topics, the diverse chapters are united in a concern with three major themes: the growing complexity of the current era, and the ‘doubled’ identities with which it is associated; the opportunities and constraints such developments pose to different groups; and the capacity of institutional changes to both erode existing social relationships, and create space for the emergence of new collective identities that oppose these structural shifts.

Shame and Modern Writing seeks to uncover the presence of shame in and across a vast array of modern writing modalities. This interdisciplinary volume includes essays from distinguished and emergent scholars in the Humanities and Social Sciences, and shorter practice-based reflections from poets and clinical writers. It serves as a timely reflection of shame as presented in modern writing, giving added attention to engagements on race, gender, and the question of new media representation.

Professor Eagleton ranges widely over a number of topics of relevance to contemporary culture: the loss of a sense of corporate cultural identity in the contemporary crisis of `nationhood', and the factors responsible for this erosion; the conflict between a traditionalist conception of culture and a `postmodern' one; the assumed decline in cultural standards; the teaching of English in schools, and so on. He sets something of the history and current situation of Oxford English within this wider context, and outlines a programme of desirable reforms. He concludes his lecture with some reflections on poetry and philosophy, literary theory, multinational capitalism, the historical concepts of Walter Benjamin and one or two other topics.

What is absence? What is presence? How are these two phenomena related? Is absence merely not being present? This book examines these and other questions relating to the role of absence and presence in everyday politics. Absence and presence are used as political tools in global events and everyday life to reinforce ideas about space, society, and belonging. Between Absence and Presence contains six empirically-focussed chapters introducing case study locations and contexts from around the world. These studies examine how particular groups’ relationships with places and spaces are characterized by experiences that are neither wholly present nor wholly absent. Each author demonstrates the variety of ways in which absence and presence are experienced – through silence, forgetting, concealment, distance, and the virtual – and constituted – through visual, aural, and technological. Such accounts also raise philosophical questions about representation and belonging: what must remain absent, and what is allowed to be present? Who decides, and how? Whose voices are heard? Recognizing the complexity of these questions, Between Absence and Presence provides a significant contribution in reconciling theorizations of absence with everyday life. This book was published a sa special issue of Space and Polity.

Leads scholars and anyone who cares about the humanities into more effectively analyzing the fate of the humanities and digging into the very idea of the humanities as a way to find meaning and coherence in the world. The humanities, considered by many as irrelevant for modern careers and hopelessly devoid of funding, seem to be in a perpetual state of crisis, at the mercy of modernizing and technological forces that are driving universities towards academic pursuits that pull in grant money and direct students to lucrative careers. But as Paul Reitter and Chad Wellmon show, this crisis isn’t new—in fact, it’s as old as the humanities themselves. Today’s humanities scholars experience and react to basic pressures in ways that are strikingly similar to their nineteenth-century German counterparts. The humanities came into their own as scholars framed their work as a unique resource for resolving crises of meaning and value that threatened other cultural or social goods. The self-understanding of the modern humanities didn’t merely take shape in response to a perceived crisis; it also made crisis a core part of its project. Through this critical, historical perspective, Permanent Crisis can take scholars and anyone who cares about the humanities beyond the usual scolding, exhorting, and hand-wringing into clearer, more effective thinking about the fate of the humanities. Building on ideas from Max Weber and Friedrich Nietzsche to Helen Small and Danielle Allen, Reitter and Wellmon dig into the very idea of the humanities as a way to find meaning and coherence in the world. ,

Popular culture has reimagined death as entertainment and monsters as heroes, reflecting a profound contempt for the human race