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Asian subjects. On the Indian subcontinent, across the twentieth century, such principles and presuppositions were first disseminated as ways of approaching social worlds and soon instituted as dimensions of experience and affect within everyday arenas, at the very least middle-class ones. In this scenario, the blueprints of modernization actually distilled the meanings of the modern, articulating an
middle class and LGBT voices – extends rather than troubles the boundaries around canon formation. 3 It leaves untouched the question of literary boundaries between the official and unofficial, with regard, for example, to the status of popular fiction: ‘The choice to be “popular” and therefore remain ‘outside’ rather than belonging to the circle of the elite is always partly an ideological one, an
nationalism, entailing and engendering times and spaces, which accessed and exceeded the aims and strategies of a generally middle-class nationalist leadership. 48 Unsurprisingly, extending the terms of these deliberations, it has been emphasized that middle-class anticolonial nationalisms and nationalist identities embodied their own difference and distinction, spatial and temporal, ahead of likenesses of the
and idioms of struggle that accessed and exceeded the aims and strategies of a generally middle-class nationalist leadership. It is not only that the supplementary nature of subaltern practices straddled their particular renderings of the nation and their distinct politics of nationalism, it is also that subaltern nationalisms carried forward agendas of the peasant insurgent in nineteenth-century India, an
socio-economically, the thesis that blames the German people ( Volk ) is really quite foreign’. 14 Rather, the demagogic exploitation of the legacy of the Romantic idealization of the Volk had met the ‘decultivation’ of an entire intellectual stratum and its middle class audience. Nonetheless, alluding to the legacy of the pre-fascist Volk revivalist movements later incorporated by the Nazis, Adorno remained wary of any post-fascist folk revival movements that celebrated the ‘calculated
approaching such a transition’ (2013: 150). Global ethics calls for action by all, at every level, in multiple sites, in order to offset a climate and ecosystem emergency of unprecedented proportions. Freed from the myth that there are natural rights to private property prior to society or government, which surely only those vested interests that comprise middle-class affluent property owners could believe, those who are blessed with luck or good fortune, or even acumen and expertise, will need to contribute to the commonweal proportionate to their success and talent
character ‘aims at incorporation of the object; destructiveness (aims) at its removal’. 17 The appeal of Nazism to the moral indignation of the German lower middle class is thus tied by Fromm to this destructive form, though the authoritarian character is also drawn on in his fuller analysis of Nazism. 18 Conformity, in contrast, is identified with the loss of critical thinking in the desire to identify with external societal norms in non-fascist ‘modern society’, a
ethical. One’s capacity for distinction is built up through the habitus . It becomes a sort of second nature. But distinction is also a kind of commentary upon the world. It is to impose values upon the world of a certain kind. Even if one just looks at the diagrams and photographs, Distinction appears to be about topics such as how the working classes like to eat starchy food and what middle-class people eat for breakfast. But really it is about the ethics of aesthetics. Or rather it is an anti-aesthetics. Bourdieu’s target, here as elsewhere, is the pure
middle-class West Indian children, he is indulged. He loves comic books – the large, brightly coloured American ones, and later the smaller, grittier black-and-white ones with British Second World War stories. This passion is one of the few he and his father share, and so the man funds and shares his son’s insatiable appetite for them. I cannot say that I knew my father well. Perhaps he did
downward spiral of habitual drunkenness. But part of the story does not quite fit the temperance template. The reason she gives for opting out is that she will not live off charity, not that she has to drink. We could deduce that she is proud, but that does not seem plausible, because if she were that proud she would lay off the drink. We could say that she is deluded and that in modern parlance she is ‘addicted’ or has ‘alcohol dependence syndrome’. But that does not quite fit either: she is determined not to live the middle-class Victorian good life, and she is