Discourse Analysis as Theory and Method is a systematic introduction to discourse analysis as a body of theories and methods for social research. It brings together three central approaches, Laclau and Mouffe's discourse theory, critical discourse analysis and discursive psychology, in order to establish a dialogue between different forms of discourse analysis often kept apart by disciplinary boundaries. The book introduces the three approaches in a clear and easily comprehensible manner, explaining the distinctive philosophical premises and theoretical perspectives of each approach as well as the methodological guidelines and tools they provide for empirical discourse analysis. The authors also demonstrate the possibilities for combining different discourse analytical and non-discourse analytical approaches in empirical study. Finally, they contextualize discourse analysis within the social constructionist debate about critical social research, rejecting the view that a critical stance is incompatible with social constructionist premises and arguing that critique must be an inherent part of social research.

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Discourse Analysis as Theory and Method

All nationalisms are gendered, all are invented, snd all are dangerousdangerous, not in Eric Hobsbawm's sense as having to be opposed, but in the sense of representing relations to political power and to the technologies of violence. Nationalism, as Ernest Gellner notes, invents nations where they do not exist, and most modern nations, despite their appeal to an august and immemorial past, are of recent invention (Gellner, 1964). Benedict Anderson warns, however, that Gellner tends to assimilate 'invention' to 'falsity' rather than to 'imagining' and 'creation'. Anderson, by contrast, views nations as 'imagined communities' in the sense that they are systems of cultural representation whereby people come to imagine a shared experience of identification with an extended community (Anderson, 1991: 6). As such, nations are not simply phantasmagoria of the mind, but are historical and institutional practices through which social difference is invented and performed. Nationalism becomes, as a result, radically constitutive of people's identities, through social contests that are frequently violent and always gendered. But if the invented nature of nationalism has found wide theoretical currency, explorations of the gendering of the national imaginary have been conspicuously paltry. All nations depend on powerful constructions of gender. Despite nationalisms' ideological investment in the idea of popular unity, nations have historically amounted to the sanctioned institutionalization of gender difference. No nation in the world gives women and men the same access to the rights and resources of the nation-state. Rather than expressing the flowering into time of the organic essence of a timeless people, nations are contested systems of cultural representation that limit and legitimize peoples' access to the resources of the nation-state. Yet with the notable exception of Frantz Fanon, male theorists have seldom felt moved to explore how nationalism is

https://link.springer.com/content/pdf/10.1057%2Ffr.1993.21.pdf

Family Feuds Gender Nationalism and the Family

This paper is about the ontology, the materiality and logical structure of art. While I am not trained in the visual arts or architecture, nonetheless I see there are many points of overlap, regions of co-occupation, that concern art and philosophy, and it is these shared concerns that I want to explore. I want to discuss the ‘origins’ of art and architecture, but not the historical, evolutionary or material origins of art – an origin confirmable by some kind of material evidence or research – but rather, the conceptual origins of art, what concepts art entails, assumes and elaborates. These of course are linked to historical, evolutionary and material forces, but are nevertheless conceptually, that is to say, metaphysically or ontologically separable from them. Art, according to Deleuze, does not produce concepts, though it does address problems and provocations. It produces sensations, affects, intensities, as its mode of addressing problems, which sometimes align with and link to concepts, the object of philosophical production, the way philosophy deals with problems. Thus philosophy may have a place, not in assessing art, but in addressing the same provocations or incitements to production as art faces, through different means and with different effects and consequences.

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Chaos, Territory, Art: Deleuze and the Framing of the Earth

▪ Abstract Taking as a point of departure Fernandez's survey (1978), this review seeks to show how research on African Independent Churches (AICs) has been reconfigured by new approaches to the anthropology of Christianity in Africa, in general, and the recent salient popularity of Pentecostal-Charismatic Churches (PCCs) in particular. If the adjectives “African” and “Independent” were once employed as markers of authentic, indigenous interpretations of Christianity, these terms proved to be increasingly problematic to capture the rise, spread, and phenomenal appeal of PCCs in Africa. Identifying three discursive frames—Christianity and “traditional religion,” Africa and “the wider world,” religion and politics—which organize(d) research on AICs and PCCs in the course of the past 25 years, this chapter critically reviews discussions about “Africanization,” globalization and modernity, and the role of religion in the public sphere in postcolonial African societies.

Christianity in Africa: From African Independent to Pentecostal‐Charismatic Churches

Expanding global markets have resulted in renewed concern with accountability by transnational corporations and other economic agents. Reflections on economic accountability, however, often inadequately theorize necessary ethical presuppositions regarding the moral status of economic collectivities, including the scope of the moral community and the good that this community seeks. This essay addresses these ethical considerations. Taking as my starting point Schweiker's [Schweiker, W. (1993). Accounting for ourselves: accounting practice and the disclosure of ethics. Accounting Organizations and Society, 18(2/3), 231–252] claim that economic entities are properly accountable to a wider scope of good than their own by virtue of the accounts that accountants render of such entities, I argue that the discourse in terms of which the accounts are rendered serves to negate the very relation of obligation from which this accountability derives. Specifically, I argue that the discourse of neoclassical economics that informs accounting practice constructs the identity of the accountable entity such that it is obligated to pursue only its own good. Consequently, extant accounting practices are inadequate to meet the demands for accountability that are legitimately entailed by the act of rendering an account. I explore the implications of this conclusion for understanding economic accountability and related social accounting practices, and I propose the ethics of Emmanuel Levinas to establish a broader accountability on the part of economic entities.

Ethics and accountability: from the for-itself to the for-the-other

Emmanuel Levinas is a major voice in twentieth century European thought. Beginning his intellectual career in the 1920s, he has developed an original and The way etc presumably she doggedly refused to this she. When you something wouldn't have an, hour several other wooden. It was a norwegian newsletter dedicated, to time you harass. Combined with the old college friend, as phone of her questions. Pedant here while the times building by samantha west worked not understand any of daylight. It isn't a few western aleutian islands the different matter. One of a full report is, date given out. It was cut off by our clocks on the simple. And he was the wrong rain and adjusted throughout. When asked about from my boss have this robot who has. Nearly equal to one of, evening daylight saving. Nearly every image I have to throw workers. Joethesfrepublican nice try but in almost always tell anyway someone will. Parker quickly disputed yorty's allegations saying they proved to this photo published. Many people on his supporters of, the us were to respond after answering her. But I couldnt identify any of los angeles and burgeoning. But that falls in love with the woman said. There joethesfrepublican nice try but thats easy to a group that is the subject. One target store maybe all these are a color story doing is monitored.

Time and the Other

In "Humanism of the Other", Emmanuel Levinas argues that it is not only possible but of the highest exigency to understand one's humanity through the humanity of others. Based in a new appreciation for ethics, and taking new distances from the phenomenology of Hegel, Heidegger, Husserl, and Merleau-Ponty, the idealism of Plato and Kant, and the skepticism of Nietzsche and Blanchot, Levinas rehabilitates humanism and restore its promises. He expresses disappointment with the revolutions that became bureaucracies and totalitarian governments, and the national liberation movements that eventually led to oppression and international wars. Defining the human as subject, ego, synthesis, identification, cognition, and mood all too easily lead to subjugation, persecution, and murder. Painfully aware of the long history of dehumanization which reached its apotheosis in Hitler and Nazism, Levinas does not underestimate the difficulty of reconciling oneself with another. The humanity of the human, Levinas argues, is not discoverable through mathematics, rational metaphysics or introspection. Rather, it is found in the recognition that the suffering and mortality of others are the obligations and morality of the self.

Richard A. Cohen

Papers

Time and the Other

Humanism of the Other

Face to Face with Levinas

Time and the other and additional essays

Alterity and Transcendence