Critical Humanism. Ken Plummer
about such things. He builds his personalist account (a theory held by a distinctive group of largely Catholic theorists) with dignity and agentic human purpose at the core. See also Chapter 4 of Phillips, The Politics of the Human for a critical commentary of essentialist ideas of dignity. Maria Kronfeldner’s What’s Left of Human Nature? A Post-Essentialist, Pluralist and Interactive Account of a Contested Concept (MIT Press, 2018) is a rigorous and systematic philosophical development of modern non-essentialist ideas around human nature.
55 55 Martha C. Nussbaum’s ideas can be found in, especially, Cultivating Humanity: A Classical Defense of Reform in Liberal Education (Harvard University Press, 1998); Creating Capabilities: The Human Development Approach (Harvard University Press, 2011). Much of her recent work is concerned with taking seriously the importance of emotions in social, ethical and political life. For examples, see, Upheavals of Thought: The Intelligence of Emotions (Cambridge University Press, 2001); Hiding from Humanity: Disgust, Shame, and the Law (Princeton University Press, 2004); Frontiers of Justice: Disability, Nationality, Species Membership (Harvard University Press, 2006); and Political Emotions: Why Love Matters for Justice (Harvard University Press, 2013).
56 56 Cary Wolfe, What Is Posthumanism? (University of Minnesota Press, 2010), p. xv.
57 57 This idea is well detailed and discussed in the writings of Deborah Lupton; see her The Quantified Self (Polity, 2016); and Data Selves (Polity, 2020).
58 58 See David Roden’s Posthuman Life: Philosophy at the Edge of the Human (Routledge, 2015), esp ch. 1. I have drawn mainly on Rosi Braidotti’s three key works: The Posthuman (Polity, 2013); Posthuman Knowledge (Polity, 2019); and, with Maria Hlavajova, Posthuman Glossary (Bloomsbury, 2018).
59 59 Braidotti, The Posthuman, p. 65.
60 60 See Cunliffe, Cosmopolitan Dystopia.
61 61 Braidotti and Hlavajova, Posthuman Glossary.
62 62 E. M. Forster, Howards End (1910), ch. 22.
63 63 José van Dijck, The Culture of Connectivity: A Critical History of Social Media (Oxford University Press, 2013).
64 64 There are many precedents for thinking about connectedness. The early work of Carol Gilligan was very influential – e.g., ‘Hearing the Difference: Theorizing Connection’, Hypatia, 10/2 (1995): 120–7; but see also Gurminder K. Bhambra, Connected Sociologies (Bloomsbury, 2014), and, on relationality, Nick Crossley, Toward Relational Sociology (Routledge, 2011).
65 65 C. Wright Mills, The Sociological Imagination (Oxford University Press, 1959).
66 66 A wonderful book for children used in primary schools asks us to ‘imagine if the world were a village’ – children often learn the shape of the world through tales of comparative size. See David J. Smith and Shelagh Armstrong, If the World Were a Village: A Book about the World’s People, 2nd edn (Bloomsbury, 2011).
67 67 Richard Sennett has written an elegant account of the importance of this process in Together: The Rituals, Pleasures and Politics of Cooperation (Penguin, 2013) – part of his trilogy of works on ‘homo faber’ and the ‘skills people need to sustain everyday life’ (p. ix).
Part II Dehumanizing the World: Disconnecting Humanity
Man was made for Joy and Woe
And when this we rightly know
Through the world we safely go
Joy and woe are woven fine …
William Blake, Auguries of Innocence (1863)
Definitions:
To dehumanize: to make less than human
To damage: to harm and impair functioning
To disconnect: to break connections
To divide: to separate, to create barriers and walls
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