Hoje vou comentar de um livro que é antigo, de 2009, da Comboio de Corda. Eu tenho este livro desde 2017, mas reli nestes tempos de quarentena. Gosto muito de contos porque, como diz Julio Cortázar, ele nos ganha por nocaute (enquanto o romance nos ganha por pontos).Mas, ainda não falei do título do livro: “Leituras de Escritor”. Neste caso, uma organização de Moacyr Scliar, um escritor que tive a honra de conhecer pessoalmente (que falta ele faz). Ou seja, são (...) contos escolhidos a dedo pelo Scliar. Os contistas? Desde os muito conhecidos como Tchekhov, Machado, Poe, Lima Barreto. (shrink)

Stereotypes are false or misleading generalizations about groups, generally widely shared in a society, and held in a manner resistant, but not totally, to counterevidence. Stereotypes shape the stereotyper’s perception of stereotyped groups, seeing the stereotypic characteristics when they are not present, and generally homogenizing the group. The association between the group and the given characteristic involved in a stereotype often involves a cognitive investment weaker than that of belief. The cognitive distortions involved in stereotyping lead to various forms of (...) moral distortion, to which moral philosophers have paid insufficient attention. Some of these are common to all stereotypes—failing to see members of the stereotyped groups as individuals, moral distancing, failing to see subgroup diversity within the group. Other moral distortions vary with the stereotype. Some attribute a much more damaging or stigmatizing characteristic (e.g. being violent) than others (e.g. being good at basketball). But the characteristic in question must also be viewed in its wider historical and social context to appreciate its overall negative and positive dimensions. (shrink)

In recent years, membrane contact sites (MCS), which mediate interactions between virtually all subcellular organelles, have been extensively characterized and shown to be essential for intracellular communication. In this review essay, we focus on an emerging topic: the regulation of MCS. Focusing on the tether proteins themselves, we discuss some of the known mechanisms which can control organelle tethering events and identify apparent common regulatory hubs, such as the VAP interface at the endoplasmic reticulum (ER). We also highlight several currently (...) hypothetical concepts, including the idea of tether oligomerization and redox regulation playing a role in MCS formation. We identify gaps in our current understanding, such as the identity of the majority of kinases/phosphatases involved in tether modification and conclude that a holistic approach—incorporating the formation of multiple MCS, regulated by interconnected regulatory modulators—may be required to fully appreciate the true complexity of these fascinating intracellular communication systems. (shrink)

The Tanner Lectures on Human Values, founded July 1, 1978, at Clare Hall, Cambridge University, was established by the American scholar, industrialist, and philanthropist Obert Clark Tanner. Lectureships are awarded to outstanding scholars or leaders in broadly defined fields of human values and transcend ethnic, national, religious, or ideological distinctions. Volume 30 features lectures given in 2010 at Princeton University; Yale University; the University of California, Berkeley; the University of Utah; Stanford University; Clare Hall, Cambridge University; Harvard University; and Brasenose (...) College, Oxford University. CONTRIBUTORS: Bruce Ackerman, “The Decline and Fall of the American Republic” Bruce Ackerman is Sterling Professor of Law and Political Science at Yale and the author of fifteen books that have had a broad influence in political philosophy, constitutional law, and public policy. John Adams, “Doctor Atomic and His Gadgets” John Adams is a musician, composer, writer, and conductor whose work stands out for its depth of expression, its sonic brilliance, and the profoundly humanist nature of its themes. Isabel Allende, “In the Hearts of Women” Isabel Allende is a social activist and feminist whose novels and memoirs have established her as one of the most res-pected writers of our time. Abdullahi An-Nacim, “Transcending Imperialism: Human Values and Global Citizenship” Abdullahi Ahmed An-Nacim is the Charles Howard Candler Professor of Law at Emory Law School and an internationally recognized scholar of Islam and human rights in cross-­cultural perspectives. Mark Danner, “Torture and the Forever War” Mark Danner is a writer, journalist, and professor who has written for more than two decades on foreign affairs and international conflict. Sir Christopher Frayling, “Art and Religion in the Modern West: Some Perspectives” Sir Christopher Frayling is a historian, critic, and an award-winning broadcaster on British network radio and television. He has written seventeen books on the arts and popular culture. Jonathan Lear, “Becoming Human Does Not Come That Easily” Jonathan Lear is the John U. Nef Distinguished Service Professor at the Committee on Social Thought and the Depart-ment of Philosophy at the University of Chicago. His research and writings focus on philosophical conceptions of the human psyche. Ahmed Rashid, “Afghanistan” and “Pakistan” Ahmed Rashid is a reporter from Pakistan whose unique knowledge of this complex region allows him a panoramic vision and nuanced perspective that no Western writer can emulate. (shrink)

The Tanner Lectures on Human Values were founded July 1, 1978, at Clare Hall, Cambridge University, by American scholar, industrialist, and philanthropist Obert Clark Tanner, to advance and reflect upon scholarly and scientific learning related to human values. The purpose embraces the entire range of physical, moral, artistic, intellectual, and religious values pertinent to the human condition, interest, behavior, and aspirations. Appointment as a Tanner Lecturer is a recognition of uncommon abilities and outstanding scholarly or leadership achievement. Volume 29 also (...) includes an extensive and diverse series of lectures and panel discussions held at Brasenose College, Oxford, in honor of the five hundreth year since the founding of King's Hall and Brasenose College. (shrink)

Giordano Bruno Giordano Bruno was an Italian philosopher of the later Renaissance whose writings encompassed the ongoing traditions, intentions, and achievements of his times and transmitted them into early modernity. Taking up the medieval practice of the art of memory and of formal logic, he focused on the creativity of the human mind. Bruno … Continue reading Giordano Bruno →.

Transcententals such as 'being', 'one', 'good', and 'something' are part and parcel of the medieval heritage in Aristotelian philosophy. Since transcendentals must be predicated of every particular thing, they are essential both to argumentation and to metaphysics, specifically to the theory of Platonic Forms. Lorenzo Valla (1407-1457) hence concluded that 'thing' (res) is the only transcendental, distinct from metaphysical universality that applies to God exclusively. Marsilio Ficino (1433-1499) in drawing upon Platonism as entailed in the metaphysics of universals and in (...) theology argued that 'one' must be the transcendental that precedes 'being' – at least in God. Related to that was his epistemological claim (which became popular in Cartesianism) that cognition of external reality is controlled by internal ideas, which in Platonic terms originate in God's ideas. Therefore it seemed logical to Tommaso Campanella (1568-1639) to infer that the first three transcendentals (being, true, good) produce the tri-une God in such a way that these refer to all other properties of things (epistemologically and ontologically). Those approaches were known to Francisco Suárez (1548-1617) who endeavored to keep the semantic and the ontological meaning of transcendentals combined by interpreting Platonic Forms as principles of understanding and of creation. In doing so he developed teachings of Thomas Aquinas. – The Jesuit Suárez is known as a leading Aristotelian of the Second Scholasticism. In this chapter his metaphysics is portrayed as an appropriation and a critique of Renaissance Platonism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.1 (2000) 59-74 [Access article in PDF] Francesco Patrizi in the "Time-Sack": History and Rhetorical Philosophy * Paul Richard Blum Contemporary theory of history is much concerned with the narrative structure of history, its nature, and its epistemic status. 1 The problem is not only that sources present events mostly wrapped in narrative language but also that temporality is an inherent feature (...) both of the events told and of storytelling. 2 Narrativity and temporality touch upon basic metaphysical and anthropological questions, as Paul Ricoeur has pointed out, if narration is to be understood as self-explanation of a human being in whom "time" occurs as "being-in-time." 3 The following paper cannot claim to contribute to the current debate but presents Francesco Patrizi (1529-97) 4 as a Renaissance philosopher who addressed several of these problems. In discussing his conceptions of history and time, however, it is the aim of this paper only to locate these within his own philosophy. [End Page 59]One of the unresolved problems in the writings of Francesco Patrizi is the difference between his earlier contributions to the humanistic canon and his late philosophical main treatise, Nova de universis Philosophia. The earlier writings conform to the usual humanist literary topics: the political program of a città felice, the treatises on honor, the poetic fury, Petrarch (1553), and then his two dialogues on history (1560) and rhetoric (1562). The two works which followed, the Discussiones peripateticae (1571) and the Poetics (1586), show a characteristic development of humanist thinking, namely, the differentiation of purely philological from essentially philosophical literature.Patrizi's Discussiones peripateticae 5 is a polemic against Aristotle, written from a Platonic viewpoint, but his own philosophy is concealed under a mass of philological material. In an attempt that seeks to be virtually definitive, he cites passages from Aristotle and the Peripatetic tradition in order to point out mistakes and contradictions. It was on this account that Giordano Bruno heaped ridicule on him, calling him "sterco di pedanti." Simply put, he tells us, Patrizi demonstrates "how like he is to an ox or an ass." One cannot say that he has understood Aristotle either well or ill, but merely that he has read him and reread him, cut him up and stitched him together, compared him with a thousand other Greek writers, friends and foes alike, and altogether gone to an immense deal of trouble, not only to no purpose whatsoever but also to our infinite disappointment. Anyone who wishes to see into just what folly and self-regarding vanity pedantic drudgery can plunge and sink should read this book. 6This was one contemporary reaction to Patrizi's attempt to explore all the possibilities of a humanistic style of literary criticism, via the comparison between Plato and Aristotle. 7The Poetics 8 is essentially divided into two quite distinct halves: Della poetica la deca istoriale and Della poetica la deca disputata. The first is a lexicon of [End Page 60] the ancient authors, categories, styles, etc., and the second a series of dissertations on the theory of poetry but these, too, with abundant reference to both ancient and contemporary literature.Finally, and entirely different in style, there is his principal work, the Nova de universis Philosophia (1591). 9 Here the philosopher systematically departs from his accustomed field, ranging from a theory of light (Panaugia), via a discussion on theological principles (Panarchia) and a theory of the soul (Pampsychia) to the Pancosmia, a treatise on cosmology and physics. Even to this work he appends a number of documentary excerpts, and there is no lack of excursions into literary history, but the main part of the work is entirely axiomatic--"methodical"--in approach and argumentative in style.These works of Patrizi represent the development of philosophical humanism in the sixteenth century, a development away from a unified presentation of the problems of the human sciences by the explicit use of the tools of literary rhetoric, and towards the research of philological sources on the one hand and... (shrink)

According to Karl Weick, a distinguished scholar in Organizational Behavior and Psychology, the organization cannot be imagined as an architectural design, static and prescriptive, but should be described as a Jazz improvisation, a flexible mental model. By conceiving both the organization and its environment as a social and mental construct, we are able to get a better view on the denotation of the individual factor. In his approach the dichotomy between theory and practice dissolves. The organization is studied as an (...) activity. These dynamics (dis)continuously generate sense. Because of his radical choice for understanding the organization as dynamic and without ground, his thinking has parallels with post-modern thinking. In his description of the characteristics of organizations, he identifies as sixth element, ongoing. This concept is only conceivable in its disturbance, its interruption. Herein we sense affinity with the post modern deconstruction concept (Derrida). With interruption, aspects like misunderstanding, failure, mistakes, conflict, contradiction and exclusion get a role in understanding the organization dynamic. In order to manage the resulting confusion, individuals, in social interaction, actively make sense of that experience retrospectively. In organizations, managers and employees alike, are essential in signaling interruptions and the contribution to the process of sensemaking. Managers are expected to take the initiative in facilitating the open space in which judgment is temporarily suspended. Managing becomes the managing of sense, sharing of meaning, of diversity and oppositions. (shrink)

When Maggie Hall died on March 3, 1999, CQ lost a valued friend and irreplaceable editorial consultant. Maggie, with her musician's gift for the sound of the written word, left her mark on every issue of the journal; and, with gratitude, this volume is dedicated to her memory. We asked Henrik Blum, Emeritus Professor in the School of Public Health, University of California, Berkeley, who worked with her over many years, to share some of his memories of Maggie.

This book explores the concept of citizenship, and the role that organizations can or do play in its creation, stimulation and control. Offering multiple organizational perspectives and their relation to several types of output, this work presents a rich collection of philosophical thoughts and practices on the subject of citizenship within and without the organizational context. Particular attention is given to this human aspect, an element of unpredictability, a gut feeling, the unknown... something immeasurable that plays a part in human (...) relations and how they organize themselves. Citizenship in Organizations casts new light on the impact of organizations to the notion of citizenship. (shrink)

Is the ability to start and stay in dialogue a hard or a soft skill? Is it a courageous risk to stay in dialogue within an organization? Or is dialogue, interaction, the building block of organizing, and does its neglect lead to disorganizing? Organizations in their broadened context, riveted at state regulations, technology and environmental contingencies, are changing. Under the influence of far-reaching digitalization processes and redesign, management layers disappear in favor of personal responsibility. But are we, as human beings, (...) ready to take up high-risk and ultimate responsibilities? After all, not everyone is a whizz kid with extraordinary qualities. Moreover, can we deal with an economy that is no longer in need of traditionally skilled employees? An economy running out of paid labor because of—among other things—the growing amount of light, fast and IT-steered production processes? Societal issues that cannot be solved from one single point of view, the so-called boundary objects, need a lot of debate and dialogue with many stakeholders involved before a clear direction can appear. What, then, does dialogue actually mean, how can we implement it and what can it create and bring about in an organization? Can it manage the gap between system-oriented control and coercive power on the one hand and a growing fragmentation of high-skilled expertise and creativity on the other? Organizing randomly provokes and neglects resistance at the same time, but how does this dynamic work? In this chapter, the above questions will be addressed and the concept of criticism as ‘counter-conduct’ linked to dialogue as the turntable of organizing will be introduced. (shrink)

Suzan Colon, yoga teacher and former senior editor at O, The Oprah Magazine, digs deep into the spiritual philosophy behind yoga and distills thirty essential components to enrich your practice and revolutionize your life from the inside out. We live in an increasingly stressful world, and we know about the hazardous effects stress can have on our health. But meditating and mindfulness can sometimes seem elusive, unattainable, and impossible to fit into our busy days. Even the word “yoga” usually (...) makes many people think of complicated, twisty poses—but that’s not everything. In its complete sense, yoga is a collection of life lessons for wellness and well-being and a spiritual technology from ancient times that is now more relevant, and necessary, than ever. In Yoga Mind, Suzan Colon shares thirty essential components to increase self- awareness and inner balance to use throughout your day—in traffic, on the train, at your job, and home. She outlines how we can use yoga to cultivate resilience in challenging times, reduce stress, and enrich our relationships with family, work, and ourselves. This guide contains a 30-day program designed to create subtle yet powerful shifts in awareness and attitude that lead to real, lasting change. Whether you’re a hardcore yogi or a beginner to the practice, Yoga Mind can help you unite your body, mind, and heart to become your best self and cultivate lasting happiness in your life. (shrink)

Emmanuel Levinas's concept of "the face of the Other" involves an ethical mandate that is presumably transcultural or, in his terms, "precultural." His essay "Meaning and Sense" provides his most explicit defense of the idea that the face has a meaning that is not culturally relative, though it is always encountered within some particular culture. Levinas identifies his position there as a "return to Platonism." Through a careful reading of that essay, exploring Levinas's use of religious terminology and the (sometimes (...) implicit) relationships of the essay to the work of other phenomenologists and of Saussure, the author seeks to clarify (1) what Levinas retains and what he rejects in returning to Platonism "in a new way," (2) the sense in which this return constitutes an "overcoming" of relativism, and (3) the nature of the phenomenological warrant that he offers for his position. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.1 (2002) 121-122 [Access article in PDF] Book Review Humanism and Early Modern Philosophy Jill Kraye and M. W. F. Stone, editors. Humanism and Early Modern Philosophy. New York: Routledge, 2000. Pp. xii + 270. Cloth, $75.00 Early-modern philosophy begins in the seventeenth century. This book, based on a colloquium at the Warburg Institute, London in 1997, strives at extending the limits of (...) this period into the sixteenth and fifteenth centuries. Thus "the long-standing exclusion of the Renaissance from the standard philosophical curriculum" (xii) should come to an end by acknowledging its being an integral part of early modern philosophy and its relevance for an understanding of modern thought. The distinctive element of the Renaissance was, according to the editors, humanism, understood as the revival of ancient sources from the fourteenth century on, and its impact on the shaping of modern thought by these sources.One can identify the following types of argument offered in the twelve contributions to this book: (1) Renaissance humanists mediated classical sources into the seventeenth and following centuries either by translating Greek texts into Latin (Lohr on Aristotle commentaries) or by offering new interpretations that were to become standard (Hankins on Ficino and Galileo, and Mercer on the German Platonists). (2) Ancient modes of thought, mediated through the Renaissance, shaped modern philosophy (Stone on Aristotelian and Reformed ethics, Levi on Stoicism in Justus Lipsius, Kraye on Marcus Aurelius editions, and Osler on Gassendi and Aristotle). (3) Humanist literary forms and mentalities survived in modern thought (Bianchi on dialogue, Vickers on rhetoric in Bacon, and James on 'grandeur' and scientific argument).Two papers do not fit into this scheme: in "The Theology of Lorenzo Valla," the only paper dealing directly with a Renaissance humanist, Monfasani wants to prove that "Valla was no theologian." Monfasani does this on the basis of a very narrow concept of dogmatic correctness, blaming Valla continuously for being banal, to the effect that the paper does not contribute to the topic of the book. One could well connect Valla's theological issues (free will, summum bonum, trinity, etc.) with his provocative stirring up of philosophy in general and show his influence on Protestant theology and on modern ethics.The other paper is by J. R. Milton, which is enlightening because it summarizes the prejudices against humanism in modern philosophy ("'Delicate learning,' erudition and the enterprise of philosophy"). He endorses "one of the most familiar narratives in European philosophy" (161), namely that Descartes's breakthrough was due to his total rupture [End Page 121] with the philosophical tradition, especially with contemporary humanist and scholastic thought. Thus Descartes's triumph was that of the myth of the irrelevance of history to philosophy as evident in Galileo, Locke, and even Hume. If antecedents are acknowledged, e.g., in Berkeley, then accepting that they "provide us either with an irreplaceable source of wisdom or with equally irreplaceable models for imitation, or indeed both" (167), still fails to recognize that the history of a philosophical problem is a part of that problem rather than just some general "wisdom" or a model for imitation. Of course, Milton repeats the myth of Bacon's anti-humanism, masterly refuted in this very book by Brian Vickers, and Milton believes that Valla "enthroned" "custom and example" and therefore for him "it would be difficult if not impossible to state Hempel's Raven Paradox" (169). One might wonder whether the conclusion: "All ravens are black --all non-black things are non-ravens," is the paramount of modern philosophy. But a thorough reader of Valla's logic might discover similarities to pragmatism, which are fostered by his deep criticism of language with the tools of Renaissance humanism. However, Descartes's indebtedness to Renaissance method and rhetoric is handbook knowledge today.The audience for this collection of samples are specialists either in seventeenth- or eighteenth-century philosophy, or in Renaissance thought, or even philosophers in the narrow sense of the disciplines. The latter are difficult to convince of the usefulness of historic studies or "erudite activity" (Milton... (shrink)

There is debate about whether the post-Fordist or high-performance work organization can overcome the disadvantages women encounter in traditional gendered organizations. Some authors argue that substituting a performance logic for control by the clock offers opportunities for combining work and family life in a more natural way. Critics respond that these organizational reforms do not address the nonresponsibility of firms for caring duties at a more fundamental level. The authors address this debate through an analysis of overtime work, using data (...) from a survey of 1,114 employees in 30 Dutch organizations. The findings reveal that post-Fordist work is associated with more overtime hours than traditional forms of work and that far from challenging gendered organization, it reproduces and exacerbates the traditional male model of work. (shrink)

This book demonstrates that ancient Christian Gnosticism was an ancient form of cultural criticism in a mythological garb. It establishes that, much like modern forms of critical theory, ancient Gnosticism was set on deconstructing mainstream discourses and cultural premises. Strains of critical theory dealt with include the Frankfurt School, queer theory, and poststructural philosophy. The book documents how in both ancient Gnosticism and modern critical theories issues that used to serve as premises for discussion or as concepts relegated to the (...) realms of the “natural” and the “given” in their respective historical contexts, are transformed into objects of contention. The main aim of this book is to salvage the historical category of Gnosticism from its present scholarly disavowal, if only because Gnosticism, when read as a cultural, and not only a religious phenomenon, presents us an ancient form of culture criticism which would be hard to parallel until (post) modernity. While Hans Jonas remarked many years ago that “something in Gnosticism knocks at the door of our Being and of our twentieth-century Being in particular,” by the 21st century global world this something has already entered and lives with us. We can thus still benefit from another perspective, even if it comes from Mediterranean people who lived almost 2,000 years ago. (shrink)

The environment where people organize themselves is fundamentally different than thirty years ago: not only has society as a whole changed under the influence of globalization and technological innovation, the theoretical concepts of the organization and perceptions on the traditional ratio between the private and public sphere are shifting simultaneously. The modern, global society consists of arbitrary, fluid networks. The porous separation between the private and the public is fading, which constantly evokes and strengthens discussions on boundaries. We regard the (...) organization as the prototype of these changes in society. In the organization, a proliferating diversity both pushes back and oversteps boundaries, while also demanding new ones. This fundamental movement, which is continuous, must be understood if ‘we’ are to manage it.In this introductory text, we investigate how organization theory anticipates these shifting ratios caused by contradictory information coming together in what we once called stable and clear organizational frameworks. (shrink)

The human immune system can directly lyse invading micro‐organisms and aberrant host cells by generating pores in the cell envelope, called membrane attack complexes (MACs). Recent studies using single‐particle cryoelectron microscopy have revealed that the MAC is an asymmetric, flexible pore and have provided a structural basis on how the MAC ruptures single lipid membranes. Despite these insights, it remains unclear how the MAC ruptures the composite cell envelope of Gram‐negative bacteria. Recent functional studies on Gram‐negative bacteria elucidate that local (...) assembly of MAC pores by surface‐bound C5 convertase enzymes is essential to stably insert these pores into the bacterial outer membrane (OM). These convertase‐generated MAC pores can subsequently efficiently damage the bacterial inner membrane (IM), which is essential for bacterial killing. This review summarizes these recent insights of MAC assembly and discusses how MAC pores kill Gram‐negative bacteria. Furthermore, this review elaborates on how MAC‐dependent OM damage could lead to IM destabilization, which is currently not well understood. A better understanding on how MAC pores kill bacteria could facilitate the future development of novel strategies to treat infections with Gram‐negative bacteria. (shrink)

Are we really in need of (new) ethical institutions that regulate and control the ethical quality of corporate behavior? The various scandals (Enron, WorldOnline, Ahold) prove that ethical institutions, as well as deontological codes, public social commitments, social annual reports directly linked to financial overviews, are not enough to prevent fraud, corruption or bribery. Does the existence of those institutions partly provoke and legitimize the unbridled and immense power of organizational and CEO-(non-ethical) behavior and window-dressing? Do we need more separate (...) ethical institutions? Is it possible to outsource the competence of an ethical corporate and personal moral responsibility to another, separate institution? Do people and corporations still feel the confrontation with moral dilemmas with the institutionalizing of a part of that responsibility to an anonymous body? And won't this ethical control lead to a further alienation of the micro level personal responsibility to the macro performance of the market and organizations? This article focuses on the counterpart of the institution: tomorrow's stakeholder. The stakeholder of tomorrow (the manager, the CEO, the consumer, the employee, the civil servant...) embodies the complexity of the multi-paradigmatic business ethics debate. Two aspects of tomorrow's stakeholders' presence will be discussed: their moral attitude and emancipative communication. (shrink)

In this follow-up to the highly successful _Ethnography Unbound,_ Michael Burawoy and nine colleagues break the bounds of conventional sociology, to explore the mutual shaping of local struggles and global forces. In contrast to the lofty debates between radical theorists, these nine studies excavate the dynamics and histories of globalization by extending out from the concrete, everyday world. The authors were participant observers in diverse struggles over extending citizenship, medicalizing breast cancer, dumping toxic waste, privatizing nursing homes, the degradation of (...) work, the withdrawal of welfare rights, and the elaboration of body politics. From their insider vantage points, they show how groups negotiate, circumvent, challenge, and even re-create the complex global web that entangles them. Traversing continents and extending over three years, this collaborative research developed its own distinctive method of "grounded globalization" to grasp the evaporation of traditional workplaces, the dissolution of enclaved communities, and the fluidity of identities. Forged between the local and global, these compelling essays make a powerful case for ethnography's insight into global dynamics. (shrink)

Since Prozac emerged on the market at the end of 1987, there has been a dramatic increase in antidepressant use and in its discussion by popular media. Yet there has been little analysis of the gendered character of this phenomenon despite feminist traditions scrutinizing the medical control of women’s bodies. The authors begin to fill this gap through a detailed content analysis of the 83 major articles on Prozac and its “chemical cousins” appearing in large-circulation periodicals in Prozac’s first 12 (...) years. They find that popular talk about Prozac and its competing brands is largely degendered, presented as manifestly gender neutral, yet replete with latent gendered messages. These are about women with neurochemical imbalances but also about the need to discipline elite female bodies, to enhance their productivity and flexibility. This new form of female “fitness” mirrors demands of the New Economy and indicates how psychiatric discourse contributes to the historically specific shaping of gendered bodies. (shrink)

ABSTRACTThere is an ongoing debate in New Testament scholarship on the correct interpretation of Paul’s pistis Christou formulations: are we justified by our own faith/trust in Christ, or by participating in Christ’s faith and faithfulness towards God? This article contributes to the position of purposeful or sustained ambiguity by reading Paul’s imitation – and faith – language against the background of Hellenistic-Roman thought on and practice of imitation. In particular, the mimetic chain between teachers and students training for a philosophical (...) disposition, and the philosophical topos of ‘becoming like God’ offer material valuable for comparison. Since pistis, fides and cognates are used in these settings as both a quality to imitate and as attitude towards a model, and since, conversely, imitation is very much involved in Paul’s pistis-vocabulary, it makes sense to read pistis Christou as shorthand for a mimetic movement of faith via Christ towards God. (shrink)

The authors examine the experiences and ideals of African American working-class mothers through 20 intensive interviews. They focus on the women's negotiations with racialized norms of motherhood, represented in the assumptions that legal marriage and an exclusively bonded dyadic relationship with one's children are requisite to good mothering. The authors find, as did earlier phenomenological studies, that the mothers draw from distinct ideals of community-based independence to resist each of these assumptions and carve out alternative scripts based on nonmarital relationships (...) with male partners and shared care of children. (shrink)