Evolutionary psychology is one of many biologically informed approaches to the study of human behavior. Along with cognitive psychologists, evolutionary psychologists propose that much, if not all, of our behavior can be explained by appeal to internal psychological mechanisms. What distinguishes evolutionary psychologists from many cognitive psychologists is the proposal that the relevant internal mechanisms are adaptations—products of natural selection—that helped our ancestors get around the world, survive and reproduce. To understand the central claims of evolutionary psychology we require an understanding of some key concepts in evolutionary biology, cognitive psychology, philosophy of science and philosophy of mind. Philosophers are interested in evolutionary psychology for a number of reasons. For philosophers of science —mostly philosophers of biology—evolutionary psychology provides a critical target. There is a broad consensus among philosophers of science that evolutionary psychology is a deeply flawed enterprise. For philosophers of mind and cognitive science evolutionary psychology has been a source of empirical hypotheses about cognitive architecture and specific components of that architecture. Philosophers of mind are also critical of evolutionary psychology but their criticisms are not as all-encompassing as those presented by philosophers of biology. Evolutionary psychology is also invoked by philosophers interested in moral psychology both as a source of empirical hypotheses and as a critical target.

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Stanford Encyclopedia of Philosophy

It seems that a new paradigm is being formed within the social sciences, the ‘new mobilities’ paradigm. Some recent contributions to forming and stabilising this new paradigm include work from anthropology, cultural studies, geography, migration studies, science and technology studies, tourism and transport studies, and sociology. In this paper we draw out some characteristics, properties, and implications of this emergent paradigm, especially documenting some novel mobile theories and methods. We reflect on how far this paradigm has developed and thereby to extend and develop the ‘mobility turn’ within the social sciences.

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The new mobilities paradigm.

Examining international case studies including USA, Asia, Australia and New Zealand, Laurajane Smith identifies and explores the use of heritage throughout the world.

Challenging the idea that heritage value is self-evident, and that things must be preserved because they have an inherent importance, Smith forcefully demonstrates that heritage value is not inherent in physical objects or places, but rather that these objects and places are used to give tangibility to the values that underpin different communities and to assert and affirm these values.

A practically grounded accessible examination of heritage as a cultural practice, The Uses of Heritage is global in its benefit to students and field professionals alike.

Uses of heritage

Methodological nationalism is understood as the assumption that the nation/state/society is the natural social and political form of the modern world. We distinguish three modes of methodological nationalism that have characterized main- stream social science, and then show how these have influenced research on migra- tion. We discover parallels between nationalist thinking and the conceptualization of migration in postwar social sciences. In a historical tour d'horizon, we show that this mainstream concept has developed in close interaction with nation-state building pro- cesses in the West and the role that immigration and integration policies have played within them. The shift towards a study of 'transnational communities' - the last phase in this process - was more a consequence of an epistemic move away from methodo- logical nationalism than of the appearance of new objects of observation. The article concludes by recommending new concepts for analysis that, on the one hand, are not coloured by methodological nationalism and, on the other hand, go beyond the fluidism of much contemporary social theory. After the first flurry of confusion about the nature and extent of contemporary pro- cesses of globalization, social scientists moved beyond rhetorical generalities about the decline of the nation-state and began to examine the ways in which nation-states are currently being reconfigured rather than demolished. That nation-states and nationalism are compatible with globalization was made all too obvious. We wit- nessed the flouring of nationalism and the restructuring of a whole range of new states in Eastern Europe along national lines in the midst of growing global interconnec- tions. The concomitance of these processes provides us with an intellectual opening to think about the limitations of our conceptual apparatus. It has become easier to under- stand that it is because we have come to take for granted a world divided into discrete and autonomous nation-states that we see nation-state building and global inter- connections as contradictory. The next step is to analyse how the concept of the nation-state has and still does influence past and current thinking in the social sciences, including our thinking about transnational migration. It is our aim in this article to move in this direction by exploring the intellectual potential of two hypotheses. We demonstrate that nation-state building processes have fundamentally shaped the ways immigration has been perceived and received. These perceptions have in turn influenced, though not completely determined, social science

Methodological Nationalism and Beyond: Nation-State Building, Migration and the Social Sciences

The Promise of Happiness is a provocative cultural critique of the imperative to be happy. It asks what follows when we make our desires and even our own happiness conditional on the happiness of others: “I just want you to be happy”; “I’m happy if you’re happy.” Combining philosophy and feminist cultural studies, Sara Ahmed reveals the affective and moral work performed by the “happiness duty,” the expectation that we will be made happy by taking part in that which is deemed good, and that by being happy ourselves, we will make others happy. Ahmed maintains that happiness is a promise that directs us toward certain life choices and away from others. Happiness is promised to those willing to live their lives in the right way.

Ahmed draws on the intellectual history of happiness, from classical accounts of ethics as the good life, through seventeenth-century writings on affect and the passions, eighteenth-century debates on virtue and education, and nineteenth-century utilitarianism. She engages with feminist, antiracist, and queer critics who have shown how happiness is used to justify social oppression, and how challenging oppression causes unhappiness. Reading novels and films including Mrs. Dalloway, The Well of Loneliness, Bend It Like Beckham, and Children of Men, Ahmed considers the plight of the figures who challenge and are challenged by the attribution of happiness to particular objects or social ideals: the feminist killjoy, the unhappy queer, the angry black woman, and the melancholic migrant. Through her readings she raises critical questions about the moral order imposed by the injunction to be happy.

The Promise of Happiness

"Whilst others scarcely put a toe in the water, in The Black Atlantic Gilroy goes in deep and returns with riches." Guardian Afrocentrism, Eurocentrism, Caribbean Studies. To the forces of cultural nationalism trapped in their respective camps, this bold book sounds like a liberating call. There is, Paul Gilroy tells us, a culture that is not specifically African, American, Caribbean, or British, but all of these at once; a black Atlantic culture whose themes and techniques transcend ethnicity and nationality to produce something new and, until now, unremarked. Challenging the practices and assumptions of cultural studies, The Black Atlantic also enriches our understanding of modernism.

The Black Atlantic: Modernity and Double-Consciousness

This classic book is a powerful indictment of contemporary attitudes to race. By accusing British intellectuals and politicians on both sides of the political divide of refusing to take race seriously, Paul Gilroy caused immediate uproar when this book was first published in 1987. A brilliant and explosive exploration of racial discourses, There Ain’t No Black in the Union Jack provided a powerful new direction for race relations in Britain. Still dynamite today and as relevant as ever, this Routledge Classics edition includes a new introduction by the author.

There Ain't No Black in the Union Jack

After all the progress made since World War II in matters pertaining to race, why are we still conspiring to divide humanity into different identity groups based on skin color? Did all the good done by the Civil Rights Movement and the decolonization of the Third World have such little lasting effect? In this provocative book Paul Gilroy contends that race-thinking has distorted the finest promises of modern democracy. He compels us to see that fascism was the principal political innovation of the twentieth century--and that its power to seduce did not die in a bunker in Berlin. Aren't we in fact using the same devices the Nazis used in their movies and advertisements when we make spectacles of our identities and differences? Gilroy examines the ways in which media and commodity culture have become preeminent in our lives in the years since the 1960s and especially in the 1980s with the rise of hip-hop and other militancies. With this trend, he contends, much that was wonderful about black culture has been sacrificed in the service of corporate interests and new forms of cultural expression tied to visual technologies. He argues that the triumph of the image spells death to politics and reduces people to mere symbols. At its heart, Against Race is a utopian project calling for the renunciation of race. Gilroy champions a new humanism, global and cosmopolitan, and he offers a new political language and a new moral vision for what was once called anti-racism.

Against Race: Imagining Political Culture beyond the Color Line

Gilroy demonstrates the enormous complexity of racial politics in England today. Exploring the relationships among race, class, and nation as they have evolved over the past twenty years, he highlights racist attitudes that transcend the left-right political divide. He challenges current sociological approaches to racism as well as the ethnocentric bias of British cultural studies. "Gilroy demonstrates effectively that cultural traditions are not static, but develop, grow and indeed mutate, as they influence and are influenced by the other changing traditions around them."--David Edgar, "Listener Review of Books." "A fascinating analysis of the discourses that have accompanied black settlement in Britain. . . . An important addition to the stock of critical works on race and culture."--David Okuefuna, "Chicago Tribune"

'There ain't no black in the Union Jack' : the cultural politics of race and nation

Part 1: The Planet 1. Race and the Right to be Human 2. Cosmopolitanism Contested Part 2: Albion 3. Has it Come to This? 4. The Negative Dialectics of Conviviality

Paul Gilroy

Papers

The Black Atlantic: Modernity and Double-Consciousness

There Ain't No Black in the Union Jack

Against Race: Imagining Political Culture beyond the Color Line

'There ain't no black in the Union Jack' : the cultural politics of race and nation

After empire: melancholia or convivial culture?