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-hop?’ (Condry 2007 : 638). This could equally be asked in south-east Europe. Ian Condry, drawing on Cornel West's ‘new cultural politics of difference’ (West 1990 : 35 in Condry 2007 : 639) to explain why some rappers questioned the homogeneity of Japanese ethnonational identity while corporate pressures encouraged others either to fetishise visible signifiers of blackness or de-emphasise hip-hop's black origins, called for ‘a transnational cultural politics of race’ without essentialising either one single African-American identity or one homogenous local/Japanese one

in Race and the Yugoslav region
The logics of ‘hitting the bottom’

It is only possible to invent these limitations from within the system-specific logic, and not from without. ‘[E]ach functional system determines its identity itself … through an elaborate semantics of self-interpretation [ Selbstsinngebung ], reflection, autonomy.’ The dependence of the subsystems ‘can no longer be specifically normativized, can no longer be legitimated for society as a whole as an

in Critical theory and legal autopoiesis
Abstract only
The milestones of Teubner’s neo-pluralism

‘societal’ constitutionalisation is rather supported by a gradual weakening of the spatial, social and material perception of the borders of the state. Consequently the constitution, which was formally considered the identity card of a legal order, the most comprehensive point from which a legal system can be recognised from outside, and the fundamental tool that guarantees the greatest level of unity in the legal order, is

in Critical theory and legal autopoiesis
Human rights violations by ‘private’ transnational actors

-individualist versions, can there be a fair balance between parts of society – estates, classes, strata, interest groups, ethnic and cultural identities, social spheres, sub-rationalities – and between the parts and society as a whole? Or can institutional justice only be achieved once society's divisions have been overcome and a new unity of society has been brought about? On this view, which I shall call divisional

in Critical theory and legal autopoiesis
Open Access (free)
An epilogue

endeavors, inhabiting “multiple constellations throughout the twentieth century,” appeared critically shot through by “a dialectical process of invoking, resisting, or negotiating questions of tradition, identity, and experience.” 3 It followed, too, that ruptures with prior artistic moments within the subcontinental aesthetic landscape – alongside engagements with wider modernist imaginaries

in Subjects of modernity

electronic age’, in M. Gane, ed., Baudrillard Live (London: Routledge, 1993), p. 147. 15 On this, in the British context, see J. Stallabrass, High Art Lite (London: Verso, 2002) and, more generally, from the perspective of the corporate consumption of art, C.Wu, Privatising Culture (London: Verso, 2002). 3237TheStructureofModernculturaltheory.qxd:2522Ch1.qxd A note on postmodern cultural theory 6/8/08 10:39 145 What resistance there is has to relate only to this flatly semioticised world. Without reality nothing can really resist. We are famously at the ‘end of

in The structure of modern cultural theory
Open Access (free)

made, just as much as questions about how to deal with a diversity of interests, identities and ideas within a bounded democratic polity. This seems, then, like an empirical statement and Carens takes me also to task in this regard when he asks whether we cannot imagine a fully insulated society that has never had contact with other human societies and that is still structured democratically. As a philosophical exercise this may

in Democratic inclusion
Objects, affects, mimesis

implies that a degree of indignity or degradation is inherent in any form of objectification.33 But for Kracauer, refiguring the actor as ­cinematic material –​a thing among things –​can serve to deform if not negate the ­traditional value accorded to personality, identity, even celebrity (that is to say, all the highly commodified features of acting ‘talent’). The camera’s o ­ bjectifying or reifying gaze goes beyond photographic indexicality, and instead renders familiar surfaces –​the outer skin of things –​strange, unique, and opaque. No longer simply ‘recording’ or

in Critical theory and feeling
On mediated unity and overarching legal-political form

, prompt a further set of questions about the extent to which the institutions in question manage to produce political unity without resorting to force, ideological accounts of national origins, and dubious narratives about the sources of cultural identity. Some of the arguments involved in these debates need to be introduced before taking up the central theme of this chapter. The discussion of mediated unity and overarching political form is therefore preceded by a series of preliminary remarks. Whilst the first of these take up questions about the legal and political

in Critical theory and sociological theory
On the relation between law, politics, and other social systems in modern societies

the kind of de-​centralisation one is proposing in connection with democracy and FD.9 If FD demands a certain degree of de-​centralisation, it is important to remember that there are distinct ways through which the latter can be achieved. Supposed remedies that confuse corporate tax cuts with effective incentives to invest, or conflate de-​regulation with enhanced consumer choice, may deepen rather than alleviate the problems at hand.10 This is the crux, fourthly, for a book seeking to re-​articulate critical theory by integrating historical analysis with select

in Critical theory and sociological theory