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Interview: Zygmunt Bauman: “Social media are a trap” Zygmunt Bauman has just celebrated his 90th birthday and taken two flights from his home in the northern British city of Leeds to get to an event in Burgos, northern Spain. He admits to being tired as we begin the interview, but he still manages to express his ideas calmly and clearly, taking his time with each response because he hates giving simple answers to complex questions. Since developing his theory of liquid modernity in the late 1990s – which describes our age as one in which “all agreements are temporary, fleeting, and valid only until further notice” – he has become a leading figure in the field of sociology. His work on inequality and his critique of what he sees as the failure of politics to meet people’s expectations, along with a highly pessimistic view of the future of society, have been picked up by the so-called May 15 “Indignant” movement in Spain – although he has repeatedly highlighted its weaknesses.

CMC Magazine: Cyberspace Couples Finding Romance Online Then Meeting for the First Time in Real Life by Andrea Baker Introduction to Purpose and Methodology This study is an attempt to start mapping the features and processes of online relationships leading to intimate relationships. The eighteen couples who provide the data here all met first online and then offline between 1993 and 1997.

Bruno Latour Bruno Latour (French: [latuʁ]; born 22 June 1947) is a French philosopher, anthropologist and sociologist of science.[1] He is especially known for his work in the field of Science and Technology Studies (STS).[2] After teaching at the École des Mines de Paris (Centre de Sociologie de l'Innovation) from 1982 to 2006, he is now Professor at Sciences Po Paris (2006),[3] where he is the scientific director of the Sciences Po Medialab. He is also a Centennial Professor at the London School of Economics.[4] Latour's monographs earned him a 10th place among most-cited book authors in the humanities and social sciences for the year 2007.[6] Biography[edit] As a student, Latour originally focused on philosophy and was deeply influenced by Michel Serres. After spending more than 20 years at the Centre de sociologie de l'innovation at the École des Mines in Paris, Latour moved in 2006 to Sciences Po, where he is the first occupant of a Chair named for Gabriel Tarde.

Joseph Campbell Foundation Psst. We're building a new site!Print | Visual Methodologies - Visual Research Methods Visual Research Methods The British Sociological Association's Visual Sociology Study Group has a website: And so too does the International Visual Sociology Association: Sarah Pink has put together a useful site that explores how to use a range of different visual research methods. The Realities research programme at the University of Manchester, UK, has several useful papers online that they call 'toolkits' for qualitative researchers. Those relevant to visual research methods include:

Stuart Elden: Confessio - berfrois Legend of St Francis: 27. Confession of a Woman Raised from the Dead, Master of Saint Cecilia, 1300 by Stuart Elden Du gouvernement du vivants: Cours au Collège de France 1979-80, edited by Michel Sennelart, Paris: Gallimard/Seuil, 2012; translated by Graham Burchell as On the Government of the Living: Lectures at the Collège de France 1979-80, London: Palgrave, 448 pp. THE HI-TECH GIFT ECONOMY by Richard Barbrook Author: Richard Barbrook Abstract During the Sixties, the New Left created a new form of radical politics: anarcho-communism. Approach from Actor-Network Theory This theory offers the explanation that a system consists of actors, objects, and the relationships between the two. Most importantly, Actor-Network Theory (ANT) claims that all of these three components are of equal importance. This means that the user is no more important to the system than the object she is interacting with. This theory has some famous proponents including John Law, Bruno Latour and Yrgo Engestrom. An Actor-Network Theory approach to group web Tackling our situation from the ANT perspective is quite simple.

Krampus Krampus is a beast-like creature from the folklore of Alpine countries thought to punish children during the Christmas season who had misbehaved, in contrast with Saint Nicholas, who rewards well-behaved ones with gifts. Krampus is said to capture particularly naughty children in his sack and carry them away to his lair. Krampus is represented as a beast-like creature, generally demonic in appearance. The creature has roots in Germanic folklore; however, its influence has spread far beyond German borders.

Patterns of Intersubjective Recognition: Love, Rights, and Solidarity by Axel Honneth 1995 Axel Honneth 1995 Patterns of Intersubjective Recognition: Love, Rights, and Solidarity Source: Chapter 5 of Axel Honneth: The Struggle for Recognition. The Moral Grammar of Social Conflicts. 1995. Polity Press.

MINDFUL PLEASURES: Poetry after Auschwitz: What Adorno Really Said, and Where He Said It Gore Vidal remarks somewhere upon the irony that George Santayana is remembered today only for his warning about forgetting. (All who remember Santayana are doomed to repeat that those who do not remember history are doomed to repeat it.) Theodor Adorno seems to have suffered a similar fate, remembered by most nonspecialists only as a German gloom-meister who pronounced that after Auschwitz, poetry could no longer be written. Few realize that what Adorno actually wrote was more complex and subject to revision in his later work. The original quote (always taken out of context and rarely footnoted) occurs in the concluding passage of a typically densely argued 1949 essay, "Cultural Criticism and Society," reprinted as the first essay in Prisms.

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