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This article deals with the literary contributions of the overlooked writer Dolorosa (a pseudonym for Maria Eichhorn), examining her work in conjunction with the eugenic and abortion debates prevalent in early twentieth‐century Germany. I analyse two of Dolorosa's novels, Unfruchtbarkeit (1905) and Die Starken (1907), and contextualise them within a broader artistic, cultural, and scientific milieu characterised by a pervasive emphasis on Social Darwinist principles of survival struggle. I also explore how the glorification of strength and competition was gendered during this period: men were often associated with attributes of power and conflict, while women were characterised by selfless and benevolent traits due to their maternal roles. In contrast to many feminists of her time who utilised eugenic ideals of motherhood to advocate for emancipation, Dolorosa diverges from the male‐dominated narrative surrounding survival struggle. Rather than reinforcing the legitimacy of the new ethics of the 'right of the strong', Dolorosa's portrayal of mothers grappling for survival prompts critical questioning of these emerging ideologies. [ABSTRACT FROM AUTHOR]

As scholars such as Caroline Ritter have recently demonstrated, late colonial development policy exercised significant influence on the print culture infrastructures of decolonizing African nations. The history of the Margaret Wrong Memorial Fund (MWMF) and its literary prize (1950–62) renders visible the influence of the ideology of late colonial development on this emergent field: while the positioning of language in the field was bound up in the metropolitan conferral of literary legitimacy on European languages (and, conversely, in African struggles to confer the same legitimacy on African vernaculars), the positioning of language in the surrounding field of power formed the site of a different kind of struggle regarding late colonial development in British Africa. Those members of the MWMF administrative committee who advocated after 1949 and through the 1950s for the inclusion of African vernaculars were appealing to the early twentieth-century ideology of Phelps-Stokeism, a theory of differentiated education for Africans that was based on a Social Darwinist assumption of racial inferiority. Associated with Wrong's interwar and wartime work for the International Committee on Christian Literature for Africa and particularly with the late colonial development impulses of this work, the Phelps-Stokeist rationale for legitimizing African languages does not always line up neatly with African nationalist and anticolonial motivations for supporting vernaculars. The influence of late colonial development on the emergence of the postcolonial field of cultural production matters: the history of this field must be tracked via the metropolitan (British) welfare state and the emergent postwar development paradigm, both of which shaped debates about language, for instance, that have long been attributed to the influence of metropolitan publishers and the African nationalisms of figures such as Ngũgĩ wa Thiong'o, among other forces. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the sudden spate of stories concerning the so-called "blue gum negro" (the Blue Gum) that circulated in the national press from the late 1880s to the late 1890s. These reports concerned purportedly blue-gummed, Black assailants, whose bite was alleged to be poisonous, and of whom African Americans were supposedly terrified. This article argues that, although these narratives reinforced white notions of Black criminality and credulity, they marked a particular moment of racialization, in which fears of bodily contagion, generated by the recent revolution in germ theory, were harnessed to notions of embodied racial difference, to express and galvanize white anxieties about racial impurity. Because Blue Gums embodied dysgenic menace, white journalists and writers were often reluctant to disavow their existence, instead capitalizing on the slippage between figurative and literal language that characterized discourse on race. However, in appropriating Black culture and presenting a figure from folklore as a racial type, white writers betrayed not only the essentially superstitious character of racial thought but also the interwoven nature of dominant and subjugated cultures in the United States. [ABSTRACT FROM AUTHOR]

Social Darwinism is a concept coined by British philosopher Herbert Spencer, who apply biological concepts such as natural selection and the theory of "survival of the fittest" to politics and sociology. In his essay, The Social Organism (1860), Spencer likens society to a living organism and suggests that as biological organisms develop via natural selection, society also develops and increases in complexity through similar processes. However, since Spencer's theories in sociology bear many similarities to Darwin's theories in biological science, the term 'Social Darwinism' is still referred to Charles Darwin in today's scientific world. For this reason, Spencer has been acknowledged by most Darwinists for preceding Darwin's scientific theory and applying his ideas in ways that Darwin would have strongly agreed on. In this context, this study aims to examine representations of Social Darwinism in selected short stories to highlight the victimizing nature of its practices in modern society. For this, first, Stephen Crane's The Open Boat (1897) will be analyzed to show the struggle for survival in a wild natural environment and its symbolic similarity with the competitiveness of man in the capitalist social order. Then, Guy De Maupassant's Ball of Fat (1880) will be examined to show the greedy nature of human beings and the theme of hypocrisy in 20th century French society. In both examples, the main purpose of this study will be to highlight depictions of how the consequences of Social Darwinism lead to tragic ends and victimize those deemed least fit for modernizing society. [ABSTRACT FROM AUTHOR]

While studies have examined Charles Darwin's wide social and political impact, they have not adequately centred the combined influence of colonial systems of human differentiation and religion within them. To address this, I draw from Sylvia Wynter's critique concerning how religious and colonial discourses contribute to the shifting development of Man within the Western tradition. Specifically, I explore how Darwin focused his evolutionary gaze towards one of the unique foundations of what it meant to be human in his time: religion. Tracing the entangled religious and colonial filiations of Darwin's thought, I show that he established an evolutionary link between human and non-human animals by proposing both Indigenous peoples and dogs held superstitious beliefs. To illustrate this, I show that Darwin transposed Victorian anthropological conceptions of religion - as a quantifiable object of knowledge corresponding to the intellect and associated with phrenology, dream theory and the apparitional soul - into a bio-religious conception of evolution. Furthermore, I argue that Darwin's bio-evolutionism assumes Christianity is most closely associated with abstract reason. Finally, analyzing the role of race in Darwin's thought, I suggest that theology is not what was before modern scientific bio-evolutionary conceptions of race, but at its very core. [ABSTRACT FROM AUTHOR]

Many social scientists still resist Darwinian insights. A possible reason for this is a fear of being associated with Social Darwinism. This article updates a 2002 search for appearances of Social Darwinism in articles and reviews on the JSTOR database. This database has since increased substantially in size, and it now includes far more publications in languages other than English. Use of the term Social Darwinism was rare before the 1940s. Talcott Parsons used it in 1932 to criticise the analytic use of the core Darwinian concepts in social science. Subsequently, and for the first time, Herbert Spencer and Willam Graham Sumner were described as Social Darwinists. This led to a major change of meaning of the term, where it was associated more, but not entirely, with free market individualism. With this reconstructed meaning, a 1944 bestselling book by Richard Hofstadter provoked an explosion of usage of the term in postwar years. The continuing use of the term is partly ideologically motivated and has served to deter consideration of Darwinian ideas in social science. [ABSTRACT FROM AUTHOR]

This article explores the dominant morality to which wealthy Russians adhered in their vision of how society should be organized and the role they see for themselves. The interviews with, and observations of, eighty Russian multi-millionaires and billionaires, their spouses, and their children, on which the article is based, were conducted from 2008 to 2017, a time when Russia's rich were most settled in their positions. The interview analysis highlights the role of Soviet history and shows how it is integrated into, and harmonizes with, contemporary upper-class Russians' notions of meritocracy. The author argues that drawing on international sociological research considerably advances our understanding of how Russian elites ideologically construe and morally legitimize the concentration of money and power in their own hands and how they model themselves as "good" in their actions and "deserving" of their fortunes. Conversely, the article suggests that these new findings on Russian elites (in particular, their references to their superior genes and their unwavering preference for private capital as a means to develop society—if necessary, to the detriment of democracy) offer great insights into, and have the potential to complement, established scholarship on Western elites (who emphasize hard work but tend to gloss over biology). [ABSTRACT FROM AUTHOR]

Copyright of Revista Colombiana de Ciencias Sociales is the property of Fondo Editorial Fundacion Universitaria Luis Amigo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay argues that rather than glamourising violence with its attendant linguistic registers, Marabou Stork Nightmares critiques Social Darwinism inherent in the imperialist white supremacist capitalist patriarchy, yet it does not imagine possibilities of resistance and social transformation. Self-referential rhetoric equating right with might in conjunction with Social Darwinism creates the rhetoric of violence that naturalises the horrors of the novel embedded in hierarchical structures of domination on the grounds of race, class, and gender. [ABSTRACT FROM AUTHOR]

Whereas the early history of socialism in Argentina can be traced back to the mid-nineteenth century, a new era began in 1881, when exiled German social democrats began to spread socialist ideas among local workers. Other groups soon emerged, and in 1896 a congress brought them together into a single organisation. A decisive role in this process of centralisation was played by Juan Bautista Justo, an Argentine-born physician who offered the party a reformist perspective, committed to parliamentary practices and apprehensive toward industrial action. This article explores one feature of this political development: the translation and publication of Socialismo e scienza positiva (Darwin-Spencer-Marx), by the Italian intellectual Enrico Ferri. The translation is a case in point to explore how intellectual exchanges came to play in the early stages of the socialist movement in the Global South. This was the first local socialist endeavour to translate a foreign book—until then, Argentine socialists had been selling translations originally published in Spain. This article examines the main takeaways that Argentine socialists took of Ferri’s book, showing how the volume provided them with theoretical support and academic prestige to consolidate a perspective that emphasised the gradual and peaceful character of their emancipatory project. [ABSTRACT FROM AUTHOR]

This paper deals with the possibilities of analyzing the production and reception of the book, Pueblo enfermo, in its different editions (1909, 1910 and 1937). Beyond the controversies unleashed by the Bolivian Alcides Arguedas for his book, we are interested here in the study of the context of creation/production and dissemination of a work. Also interested understand why Arguedas used as a prologue a letter from the Spanish Ramiro de Maetzu (1909 and 1910) and added in the warning of the third edition (1937) a part of the letter of the Uruguayan José E. Rodo. Two different visions of Latin America (one coming from regenerationism, the other from idealism). This combination allows us to consider whether metaphor of social disease was combined with that of Latin America as a minor. For this, the diaries of Arguedas, and the letters between him and other Latin American and European intellectuals, and the letters between Rodo and Miguel de Unamuno, are used as primary sources. [ABSTRACT FROM AUTHOR]

This article argues for a specifically female appropriation and reshaping of the epic tradition in the wake of Darwin's On the Origin of Species. Based on an analysis of Mathilde Blind's The Ascent of Man and Louisa Sarah Bevington's 'Unto this Present', it will show how this 'female evolutionary epic' responds to and counteracts Social Darwinist narratives of competition and struggle by emphasizing forces of (maternal) gestation, co-operation and sympathy in the development of life on earth. In doing so, these poems anticipate Peter Kropotkin's notion of 'mutual aid' as the primary factor in evolution. [ABSTRACT FROM AUTHOR]

Intended as a wide-ranging "thought piece" and as a precis of a monograph-in-progress, this article argues that although Indigenous peoples are often seen as vanquished victims, this standard historiographic (and popular) portrayal overlooks the profundity and scope of their conceptual contributions to modernity. The Indigenous peoples of early modern North America did more than simply influence those Europeans who settled among them. They also exported--through the writings of the explorers, colonists, and missionaries who encountered them--ways of thinking and being in the world that profoundly engaged the imaginations and influenced the ideas of French philosophes. These valuable contributions have been overlooked, however, due to a range of insalubrious developments in the nineteenth century: from the new definition of Indigenous people as racial inferiors to the dismissal of Indigenous motifs in Enlightenment thought as distorted and largely fictitious. Given that we are experiencing in our own times a new wave of Indigenous influence, the time has come for a thorough reassessment of Native American contributions to modern Western thought. [ABSTRACT FROM AUTHOR]

The world today accommodates many communities, consisting of diverse cultures with their distinct and similar characteristics. There are different conceptions of the nature of humans and the world, and the necessity of a comprehensive revision of various intellectual and cultural foundations for purposes of preventing the ever-growing conflicts makes itself felt more and more. Finding the roots and providing theoretical philosophical analyses of such tensions, as well as social repercussions of the philosophical views, will present us with a context in which the problem is illuminated. The social approach to the Darwinian theory of transformism is one such theory that provides philosophical and social contexts for aversion of the other. In this paper, we draw upon the analytic-descriptive method to collect data and documents to examine the philosophical and theological aspects, and then the social aspects, of this approach. We conclude that social Darwinism is not only a threat to cultural interrelations and peaceful coexistence of ethnicities, religions, and races, but also a threat to the world by encouraging racism, radical nationalism, and ethnical and religious supremacy, providing scientific justifications for such manners and habits.

This essay responds to Darko Suvin by focusing on his observations on selfhood and personality. Antiutopias are defined as narrative texts framed by fear and anxiety regarding the self-preservation of individuality and by subscription to the principle of relentless struggle for survival amid resource scarcity. The ambiguities that insinuate themselves within this framework include: first, the conflation of "self-preservation" with domination over others; second, the oscillation of self-preservation between a "biopolitical" pole and a "cultural" one. Turning to Adorno and Horkheimer's Dialectic of Enlightenment, the article explicates why, in their view, "self-preservation" destroys "the very thing that is to be preserved." The conclusion involves examining a few literary texts both as instances of the "pleasures of misery" imposed by the antiutopian obsession with "self-preservation," and—contrastively—as ways of exploring the high cost and risk involved in a utopian transformation of selfhood beyond the dictates of "self-preservation." [ABSTRACT FROM AUTHOR]

This article argues that cruelty, as a willingness to see or orchestrate the suffering of others, is not an unfortunate side-effect of neoliberal theories put into practice but is constitutive of the neoliberal project from its theoretical inception. Drawing on Lisa Duggan's concept of 'optimistic cruelty' and treating the canonical texts of neoliberal economic theory as literary artefacts, the article develops this argument through a close reading of one of the central architects of the neoliberal project, the philosopher and economist Friedrich Hayek. The first part of the article examines how Hayek attempts to justify the brutality of the market order he imagines – the catallaxy – by arguing that this brutality is the natural consequence of the spontaneous evolutionary processes that move civilisation forward. The second part brings to the fore the eugenicist undertones that suffuse this vision, despite Hayek's apparent rejection of Social Darwinism. I analyse how Hayek's market order operates through a series of disciplinary and biopolitical technologies that use pain, frustration, punishment and stigmatisation to eliminate bad habits, practices and subjectivities. These cruel mechanisms enable the catallaxy to sort between productive and unproductive lives to ensure that available resources are directed towards the former – even if it means that the others might be left to die. As such, cruelty is an affective atmosphere that permeates the catallaxy. [ABSTRACT FROM AUTHOR]

Research Question: How will the Substance-over-Form (SoF) ‘organism’ survive, mutate and develop in a new and unfamiliar ‘environment’? Motivation: Our study is motivated and inspired from a previous study published by Alexander et al. (2018) on “philosophy of language and accounting”. Alexander et al. (2018) used the “Substance-over-Form” principle as a case study investigation of the practicability, or non-practicability, of harmonising changes in accounting regulation across seven countries (and six languages). The objective of this paper is to investigate on a very different context: Albania (an EU candidate country, an ex-communist “Balkan state”, a different socially-constructed reality). Idea: This analysis shows the evolution of the SoF concept, by emphasizing the importance of the translation of official documents from English to Albanian and vice versa, comparing the content, the quality, and the level of translation in accounting. Data: We first analysed the main Albanian legislations on accounting from 1990 (opening year of the country to the free market economy) until 2021. Then, in order to assess the quality of translation from English to Albanian, we also critically examined the content and the level of translation of the 2018 IASB Conceptual Framework for Financial Reporting. Tools: The paper follows a deductive approach, as the results come from contextual data or clauses. A manual content analysis is implemented. Subsequently, a critical semantic analysis and an in-depth investigation on the level of translation of the accounting concepts, with an explicit focus on SoF treatment, is performed. Findings: The exposition, analysis and results are fully consistent with our theoretical framework, “social Darwinism”. We add the Albanian case to previous studies, providing a contrasting scenario in that Albania has a significantly different history over recent decades. We illustrate a different socially-constructed reality from the seven countries of Alexander et al. (2018), and extend the overall understanding and the overall picture. The Albanian “organism” (accounting GAAP system) is consistent with its socially-constructed reality/environment. SoF seems to be distorted in its passage from Directive/IFRS originating sources, and this may well be fully consistent with local needs, realities, and cultures. Contribution: This research contributes to academic debate in three ways. First, it adds evidence to the literature on harmonisation processes, analysing the evolution of financial reporting regulation for a specific country and the application of a fundamental concept, such as SoF, comparing it to other national regulations. Second, this work contributes to further research, being a pioneer for the application of the “social Darwinism” to the analysis of a GAAP system. Finally, the paper contributes to the development of research on translation issues in accounting, by technically analysing the level of translation of the IASB Conceptual Framework for Financial Reporting and back-translating from national Laws.

In the modern era, information power is the most potent form of power. Having access to the latest information gives one the ability to manipulate and influence. Those in the media and manufacturing the discourse use it as an effective tool for shaping public opinion. Investigative journalists conduct thorough investigations into political issues or cases of corruption. Usually, their investigation involves long-term research through which they come across astonishing realities. This long-term involvement with single issues of public interest equips the journalists with informational power. That is precisely why investigative journalists wield such power and influence. Their language serves as a potent tool, enabling them to shape, reshape, and ultimately change public opinion. In a way, they perform political eugenics as talk shows on current political issues help them in purifying or sterilizing public opinion. This determines their performativity. The status quo is maintained by conducting programs on regular basis. John Austin described each speech act to take place as a continuation of three steps namely illocutionary, locutionary and perlocutionary. He also initiated the idea of performativity. Performativity is related to the locutionary act. Perlocutionary act can be intended or unintended but when intentional, it causes a state of mind named as perlocutionary effect (Nordquist, 2018) in the hearer, which eventually makes him/her act in the desired way. In this article, this desired perlocutionary effect could be observed in the voting outcomes in Elections 2018 in Pakistan. [ABSTRACT FROM AUTHOR]

The World Health Organization (WHO) identified +65 individuals as one of the most vulnerable populations in the current pandemic. Previous research has shown a robust association between ageism and derogatory attitudes and behaviors targeting older people. We proposed that reluctance of people under age 65 to endorse the policies that benefit older adults can be further explained by their adherence to social Darwinism. We tested a mediation model to examine whether social Darwinism would predict support for policies directly and indirectly through the endorsement of ageist attitudes. We conducted two correlational studies in Turkey (Study 1; N = 1261) and the United States (Study 2; N = 210). In Study 1, we collected data through social media and messaging platforms in April 2020. In Study 2, participants were recruited via Prolific Academic in May 2020. In both studies, we found that adherence to social Darwinist beliefs negatively predicted support for policies. We also found that this association was positively mediated by ageist attitudes. Overall, our research contributes to the scholarly effort to identify the social‐psychological barriers to public support for legal initiatives aimed to secure a healthy and productive future for older people. [ABSTRACT FROM AUTHOR]

Social events are reflected as a string of signs in the language of the productions in question by forming the subjects of cinema and TV productions. The language of expression in television creates a dream world, and the message is tried to be placed in the audience's mind in the form of images. This study discusses whether the South Korean production Squid Game, which has recently reached a significant audience, can be watched through Social Darwinism. In the research, the exploitation of the efforts and hopes of the weak by the strong was analyzed within the framework of Social Darwinism. Social Darwinism is adapting Darwin's theory of Evolution, which is valid in all species, to the social field. This theory asserts that the fittest for the environment can survive in competition between individual organisms. Social Darwinism postulates that competition between individuals, groups, or nations causes the social Evolution of human societies. The competition, which started as a group in the TV series Squid Game, continues with individual competition and is represented by the survival of the one who finally overcomes all these challenging competitive conditions. The semiotic method was used in the research due to its suitability for the subject's purpose, context, and basic research question. The sample of the study was determined according to the purposive sampling technique. The research data consists of scenes and player expressions reflecting the Social Darwinism perspective of the visual and verbal expressions in the series. Research findings show that the evolutionary laws among living things continue in social life in the form of Social Darwinism. [ABSTRACT FROM AUTHOR]

The article examines the reception and different readings that La Araucana had in Chile, in the last decades of the 19th century and first decades of the 20th century. At the same time, the modality in which these readings are part of a nationalism that differs from the liberal nationalism of the 19th Century. It outlines the characteristics of the new imaginary of the nation and the impact it had in the reception of Ercilla's work. The article follows the chilenization of La Araucana in literary historiography and in the publishing field, also in musical nationalism and in the debates of the so called scientific Araucanismo and in the idea of a supposed Chilean Race. Finally, it establishes a link with other articles by the same author that contribute to the study of the reception and resemantization of La Araucana. [ABSTRACT FROM AUTHOR]

Jude the Obscure (1895) is traditionally interpreted as Thomas Hardy’s bleakest and most pessimistic novel. From the perspective of ecocriticism, it may be viewed as the author’s endeavour to challenge the dominant anthropocentric attitude of the nineteenth century. Relying on Darwin’s theory of the common origin of species, Hardy believed that people should recognise their connectedness and dependence on the whole living world. The novel implies that man should abandon his self-centeredness and embrace other perspectives. This, however, does not mean that Hardy does not see people as valuable and important. In a world where religion loses its power we should rely on other people. The implication of Jude the Obscure is that the way we treat each other is linked to the way we treat nature. Hardy’s pessimism is the consequence of his realisation that ideas of Darwin were manipulated and (mal)adjusted to society. The character of Jude Fawley is doomed to tragedy due to his hypersensitivity, which is incorrectly perceived as a flaw in the society which promotes autonomy and separateness instead of connectedness and mutual dependence.

Written by a Polish-Russian scholar Tadeusz Zielinski, Our Debt to Antiquity (1903) was a successful attempt to combat the prejudiced view that classical education resists progress. Zielinski argued that Darwinian laws manifest themselves in his discipline in three aspects: (1) in the emergence of Greek and Latin languages as a result of the selection of word-forms and expressions that testify to certain features of national character; (2) in the persistence of classical education across many centuries as the 'fittest' educational system; (3) in the selection of schoolchildren for national elites. Although Zielinski's application of Darwinian laws of selection to human society may appear reactionary to a modern reader, this article argues that in doing so he defends classical education both from the left-wing populists and from attempts at abuse from the right. Moreover, his thoughts prompt modern scholars to reflect on the real presence of Social Darwinism in our present educational system. [ABSTRACT FROM AUTHOR]

Ever since their emergence in nineteenth-century natural philosophy, theories of biological evolution have prompted religious believers to revisit traditional theological views of the world, humanity, and even God. This entry will first clarify the various strands of meaning to be discerned in ‘evolution’ and briefly delineate today’s most dominant evolutionary theory, the neo-Darwinian synthesis (section 1). Next, it will summarize the varied responses to Darwinian evolution in each of the main Christian denominations (section 2). Since many Christians have been (and still are) unwilling to accept biological evolution, they have elaborated a couple of alternatives: young earth creationism, old earth creationism, intelligent design, and (very popular but underexplored in the literature) origins agnosticism. After having introduced these alternatives (section 3), the most important theological challenges raised by evolutionary theory will be discussed (section 4). How does evolutionary theory impinge on biblical interpretation (especially with regard to the first chapters of Genesis, but also beyond)? How does evolution affect our view of classical divine attributes like goodness and wisdom, given the enormous amounts of animal suffering it assumes? What implications does evolution have for the traditional view of humankind as uniquely created in the image of God, for the doctrines of the Fall and original sin, for divine providence, and even for the nature of morality and religion? Finally, theologians have not only engaged in apologetical and revisionary approaches with regard to evolution, but also proposed constructive interpretations from the perspective of faith that try to make sense of the evolutionary narrative. This ‘evolutionary theology’ project is briefly discussed and assessed in the last section (section 5).

Drawing on a framework offered by Bauman and literature from disability studies and other sociological areas, this article argues that the experience of austerity for disabled people in Sweden is one of bureaucratic violence, shaped by disablism. The article aims to broaden the sociological conceptualisation of bureaucratic violence to include disablist austerity within its purview. It utilises fieldwork data from interviews with disabled people in Sweden to explore how welfare bureaucracy isolates and dehumanises disabled people. It also examines how Swedish welfare bureaucracies obscure the impact of austerity on this population. Due to the convergence of neoliberalism and austerity in Sweden, the exploration of bureaucratic violence opens up important questions regarding the Social Darwinist elements in neoliberal theory. Ultimately, bureaucratic violence is a useful concept for sociologists for two reasons: it sheds austerity of its technocratic veneer and connects lived experiences of welfare reform to the lethal consequences of austerity. [ABSTRACT FROM AUTHOR]

This paper investigates the development of social Darwinism in China from the mid-1890s to 1930 vis-à-vis its ties with social Darwinism in the West, employing a comparative analysis of Spencer, Huxley, and Yan Fu. A form of evolutionism that envisioned a cosmological order based upon strength was transformed into a component of power politics in Republican China, despite unsuccessful political endeavors that illustrated both the triumphs and social malfunctions of evolutionary ideas. From the late 1910s, a new variety of social Darwinism arose alongside the scientific one, reflecting the influence of Kropotkin and de Vries, as Chinese thinkers incorporated non-Anglophone texts. The theories that emerged made sense of the changing Chinese adaptations of evolutionary thinking by contextualizing and modifying them within the intellectual and political dynamics inside China and also in China's evolving relationship with capitalism and imperialism. [ABSTRACT FROM AUTHOR]

Copyright of Yearbook of the Faculty of Political Sciences / Godisnjak Fakultet Politickih Nauka Beograd is the property of University of Belgrade, Faculty of Political Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The idea of the viral-metamorphic theory was ‘inspired’ by Hanna Arendt's assertion that totalitarianism is the pathology of modernity. Therefore, totalitarianism is not the opposite of democracy, but a mutant entity derived from it. The totalitarian phenomenon emerges when change occurs and modifies certain essential aspects of democratic thought and action, such as freedom, equality, individualism, social contractualism, rationalism, social justice, the rule of law, etc. Right-wing totalitarianism has syncretically combined several trans-ideologies becoming an ideology in itself, with a unique and utopian view of the world, built of myths, archetypes, symbols, magical thought, and taboos.

The viruses that have accompanied humanity since its appearance on the planet act according to causes stemming from the laws of biology, not acording to supernatural logic nor for further purposes, and they know no boundaries. For this reason, they present no preferences or idiosyncrasies of any sort, more or less pernicious, produced by those basic passions that Spinoza identifies as the engine of (bad) politics: fear and hope. Shedding light on the motives and the essence of these passions should be the primary objective of dialogue and philosophical-scientific reasoning in a global society that defines itself as truly open and democratic. So here we will try to answer a basic question: Now that the frenetic rhythms of life we are used to have weakened, will we know how to make good use of the pause for reflection that is granted to us? That is, will we be more evolutionarily intelligent than coronavirus?