Flexible Citizenship: The Cultural Logics of Transnationality. Aihwa Ong. Durham, NIC: Duke University Press, 1999. ix. 322 pp., notes, bibliography, index.

Flexible Citizenship: The Cultural Logics of Transnationality

THE BETTER ANGELS OF OUR NATURE: WHY VIOLENCE HAS DECLINED. Steven Pinker, Penguin, New York, NY 2011. ISBN 978-0-670-02295-3.There's been a shooting in a Sikh Temple this morning. A lone gunman entered a Colorado theater and opened fire. Syrians are now engaged in civil war. Faced with daily news stories of death and destruction, it is easy to believe that things are getting worse. Not so, explains Harvard psychologist, Steven Pinker in his new work, The Better Angels of Our Nature: Why Violence has Declined.Pinker combines in-depth historical research with rigorous psychological research to argue the case for a decline in global violence. As Pinker aptly points out, many people look at our age as one of unprecedented violence and terror to be viewed with pessimism. Drawing on historical analysis, psychological research and findings from related sciences such as anthropology, sociology, and economics Pinker argues that the data paint a very different picture. In the first chapter, Pinker takes the reader on a quick journey through the history of the world pointing out that the ancient and medieval worlds were very different than the world we live in today. Numerous prehistoric skeletons bear evidence of very violent deaths. Ancient people destroyed entire tribes. Romans carried out violent executions. Medieval Knights led lies of violence and other Europeans meted out horrendous punishments for acts which might not even be judged worthy of condemnation in today's democracies. Finally, the early 20th century saw two World Wars before the long peace ensued. In light of that history, Pinker argues that perhaps we should reconsider our assumptions about our own world.In the first section of the book, Pinker identifies six historical trends which could have led to declines in violence. The first trend he calls the Pacification Process by which people gave up nomadic hunting and gathering lives for lives of agriculture in cities. Competition and anarchy in the prehistoric world made violence necessary for survival. The development of agriculture called for greater cooperation between individuals and the formation of governments to impose order created a world where violence was not always in one's best interest. Statistical analysis supports the idea that the emergence of states lead to a decline in violence. The second trend, the Civilizing Process, is an idea he developed from the work of Norbert Elias. In the late medieval and early modern periods, etiquette and social norms began to be important in social interactions, economics and technology began to advance, and governments began to become more centralized. This trend was also accompanied by a decline in violence. The third trend is the Humanitarian Revolution during which people began to increasingly find practices, such as torture, capital punishment, war and slavery, morally questionable. Empathy, compassion, and peace became important characteristics. The fourth trend is the Long Peace, which stems from the realization that since World War II no two major world powers have gone to war and, in spite of predictions to the contrary, nuclear weapons have never been used. …

The Better Angels of Our Nature: Why Violence Has Declined

Cosmopolitanism: Ethics in a World of Strangers. By Kwame Anthony Appiah. (New York: W. W. Norton, 2006. Pp. xxii + 196, preface, introduction, acknowledgments, notes, index. $24.95 cloth, $15.95 paper) Kwame Anthony Appiah's Cosmopolitanism is meant as a guide for identifying and confronting complex ethical issues in a multi-perspectival world. Its author, an Oxford-educated philosopher of Ghanaian-British parentage, bridges worlds. The term cosmopolitanism - the author prefers it over globalizations narrow association with economics and multiculturalismi observed tendency to prescribe - encompasses two core values: "the idea that we have obligations to others, obligations that stretch beyond those to whom we are related by the ties of kith and kin, or even formal ties of a shared citizenship," and the idea "that we take seriously the value not just of human life but of particular human lives, which means taking an interest in the practices and beliefs that lend them significance" (xv). Terms such as tolerance, kindness, and pluralism are central to cosmopolitan thinking. Appiah presents a wide range of issues that can serve as frames through which to examine how we as individuals and professionals make ethical decisions - essential for the humanities scholar, student, and public-sector folklorist: How real are values? What do we talk about when we talk about differences? Is any form of relativism right? When do morals and manners clash? Can culture be owned? What do we owe strangers by virtue of our shared humanity? And all this is good... and yet, and yet. Too often, the resolutions Appiah proposes for these key issues are so one-sided and misleading, so bolstered by irrelevant, erroneous, and outdated sources, that they are of little help in sorting through the paradoxical interfaces of pluralism and autonomy, diversity and democracy, and globalization and protection of what is valuable in the local. In his central chapter, "Cosmopolitan Contamination," Appiah proposes a change of priorities - away from purity, peoples, authenticity, tribalism, and cultural protection, and toward individuals, mixture, modernity, rights, and what he calls contamination (his term for healthy hybridization) . His philosophical underpinning ("The right approach, I think, starts by taking individuals - not nations, tribes or 'peoples' - as die proper object of moral concern" [Appiah 2006] ) is a hallmark of rightist thought and practice. The left emphasizes social, political, and environmental factors that can constrain the ability of individuals to choose freely. Both perspectives are needed, but only one is developed in this book. Many folklorists are familiar with issues of cultural change and preservation as discussed at UNESCO and WIPO. Appiah reveals no understanding of the complexities of diese dynamics. He wrongly assumes many anthropologists to be cultural relativists who tolerate such practices as female genital mutilation (15) and that UNESCO's Declaration of Cultural Diversity celebrates a pluralism that could embrace the likes of the KKK conveniently ignoring Article IV: "No one may invoke cultural diversity to infringe upon human right. …

Cosmopolitanism: Ethics in a World of Strangers

Sociology was born as an attempt to delimit an object of investigation offered by society as a social reality. The ambition was that of “treating the social facts as things” (Durkheim) or of understanding and explaining the social relations by respecting an “axiological neutrality” (Max Weber). Today, however, we are in the presence of a new kind of sociologists, and they are by no means the less popular ones, who are not trying to avoid assessments in their analysis of the present social world. I have in mind especially two sociologists, Ulrich Beck (Munich) and David Held (London). I will discuss in particular the view of sociology presented in a recent book of Ulrich Beck (Macht und Gegenmacht im globalen Zeitalter, 2002, translated into French under the title Pouvoir et contre-pouvoir a l’ere de la mondialisation, 2003), and I will show some analogies between Beck and Held. Finally, I will try to identify the points hat make the present sociological epistemology different from that of the great founders of this science.

The cosmopolitan vision

The Triune Brain in Evolution: Role in Paleocerebml Functions

A viable citizenship program is pivotal for state development, and to let official policy determine politics as taught by T. J. Lowi. National states based on national-state citizenship are weaker and weaker before the key challenges of our times. That is why citizenship programs are more and more focused on innovation policies to integrate ius sanguinis, ius soli, citizenship on investment and citizenship on performance. This paper provides a strategic innovation policy by linking development and global citizenship. Innovative law-making, citizenship policy innovation, and development are dramatically interconnected to evolve a scenario in which citizenship represents a key intangible asset to generate tangible wealth in open horizons where free circulation of tangibles or intangibles is strategic and linked to downsizing the bureaucratic burdens, the local power centers by evolving a much leaner and higher organizational standard of citizenship: legally, isotropically, and socially. This results...

Innovation in citizenship policies

Since, Vilfredo Pareto formulated what later became Pareto’s principle (also referred to as the 80/20 or 90/10 principle, see Koch [2008. The 80/20 Principle: The Secret to Achieving More with Less...

Organizational innovation: a systemic approach*

\nThis paper is based on the paradigm that a smart city is a part of the intellectual framework of second-order cybernetics and considers social communication in terms of the management and use of different data channels. Planning as a political practice is replaced by environmentally-behavioral control, in which subjectivity is articulated above-individually (permeating the city with sensitive nodes) and infra-individually (transforming citizens into sensitive nodes). This leads us to the research question: how to focus on the social relations and processes of the smart urbanization which are based on the second order cybernetic approach? The smart city is understood as a complex mechanism, where one begins to realize the often-unintended human, environmental, social and economic consequences of a technological and engineering-led approach. The latest thinking and smart urban projects are aimed at comprehending smart and/or sustainable infrastructure as a network between places and people in order to create a more sustainable, healthy and resilient future for different groups of citizens (from young people to seniors). Municipality strategies need to address global socio-economic factors, processes of innovation with new technology, constant adaptation in public and private sector organisations and the diversity of qualified resources.

Smart Cities: Who is the Main Observer?

In this work, we focus on the idea of identity strictly linked to the idea of citizenship. It is the subject of a profound revision and an innovative proposal. Due to globalisation, global citizens...

Identity and citizenship in a cosmopolitan open world

https://link-springer-com-443.webvpn.jmu.edu.cn/content/pdf/10.1007%2F978-3-319-67905-1_59-1.pdf

Sara Petroccia

Papers

Innovation in citizenship policies

Organizational innovation: a systemic approach*

Smart Cities: Who is the Main Observer?

Identity and citizenship in a cosmopolitan open world

Hypercitizenship in the Age of Globalization