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There are episodes in Marx’s life that go unnoticed or that are considered insignificant in Marxian scholarship. A case in point is that Marx wrote a treatise on Christian art between 1841 and 1842 and a group of excerpts (the Bonn Notebooks) on the history of religious art that resulted from it. The treatise and the accompanying notebooks are either completely absent from Marx biographies and studies on young Marx or they are mentioned only in passing; if the notebooks are considered at all, one portion is usually singled out while the rest is effectively ignored. The present piece traces Marx’s motives for occupying himself with religious art as well as his interests, shifting from Christian, Greek and Egyptian arts to fetishism and idolatry. This study intends to highlight that young Marx was more involved in questions concerning the political culture of aesthetics than we usually think. The Bonn Notebooks provide access to a more vivid image of Marx in this regard than previous scholarship has suggested. [ABSTRACT FROM AUTHOR]

The article sheds light on Gramsci's use of the term fetishism. Despite not being as present and pervasive within the Prison Notebooks as other concepts, more deeply rooted in Gramscian scholarship (such as hegemony and historic bloc), fetishism is not as marginal in Gramsci's reflection as it is usually believed. Linking his understanding of the term to the one developed by Marx and by the later unorthodox Marxist scholarship, I shall argue that fetishism can be seen as a key component of Gramsci's theory of revolution or, better, of a theory of the failure of the revolutionary process. For this reason, the article will also link Gramsci's occasional reference to fetishism to his use of more developed concepts such as common sense, hegemony and passive revolution. Fetishistic views of reality, in Gramsci, appear as facilitating the conservation of the status quo, while the re-acquisition of individual and collective responsibility that comes along with de-fetishising practices is the necessary component of any revolutionary project. [ABSTRACT FROM AUTHOR]

Money is the epitome of Marx's fetishised commodity. And, in Marxist discussions of the connected topics of currency and commodity fetishism, it often is left under-appreciated that such fetishism reaches its apotheosis only with the development of 'interest-bearing capital.' Herein, I perform two complementary gestures, one as regards Marxism and another with respect to psychoanalysis. Apropos Marxism, I counter-balance the usual, long-standing (over)emphasis on commodity fetishism as per the first volume of Das Kapital with a foregrounding of this fetishism as per the third volume. Apropos psychoanalysis, I shift away from its traditional fixation on reducing financial matters to libidinal contents. I explore instead the implications of the forms of capitalist fetishism for reconsidering the forms of intra-subjective defence mechanisms. This leads me to posit a complementary inversion of Lacan's dictum according to which 'repression is always the return of the repressed': The return of the repressed sometimes is the most effective repression. To pose a rhetorical question paraphrasing Brecht: What is the laundering of money compared with the laundering that is money? [ABSTRACT FROM AUTHOR]

The article takes into exam the current literature about Big Data and data capitalism, from the perspective of the critical Internet theory. Particular attention will be placed to the ideas of data exploitation and raw data, which will prove to betray a form of digital fetishism: in short, the focus on the final results of the production process, rather than on the social relations by which the very same process is fueled. [ABSTRACT FROM AUTHOR]

In the spring and summer of 1906, while visiting the rural village of Gósol in the Spanish Pyrenees, Picasso executed his first woodcut, made two sculptures out of boxwood, and began to focus on the topoi of wood and the forest as avatars of primal matter and of that which lies beyond civilization. In a subsequent series of paintings, he used wooden supports for images that depict male and female heads that look as if they had been chiseled out of wood. Others represent nude figures in forest settings, with explicitly sexual gestures and poses connoting a range of attitudes. These little studied works provide an optic into Picasso's early exploration of the emergence of sexual identity as an inner psychic state, but one whose signs can be read through the body. Later, responding to the proliferation of cheap, industrially produced materials, including trompe l'oeil woodgrain wallpaper, Picasso began to treat woodgrain as a mere surrogate, one that marks its distance from actual wood through a variety of painterly and mechanical effects. No longer associated with "primitive" authenticity and the primordial forces of the forest, woodgrain now appears as a false sign open to conceptual play and metamorphosis. [ABSTRACT FROM AUTHOR]

Discussions on the Anthropocene as the geology of mankind imply the question whether globalized technology such as energy technologies or A.I. ought to be first and foremost conceptualized as a strategy of the human in relation to nature or as a strategy of some humans over others. I argue that both positions are mirrored in the philosophy and sociology of technology through the concepts of technology as an extension and as a fetish. The extension concept understands technology as an extension of the human body and its capabilities, resulting in a local ‘inward’ perspective. The fetish concept offers a contrary ‘outward’ perspective by drawing attention to the global socio-material context of modern technology. Despite their differences, I argue that both concepts share an underlying operation principle of technology as functional simplification. Technology always involves a functional simplification of physical as well as social causality. Sociologists and philosophers of technology would do well not to give primacy to the former as it leads to the belief in technology as a universal tool that neglects how technology is not embedded in but consists of (unequal) social arrangements. [ABSTRACT FROM AUTHOR]

This article sets out to initiate and foster a posthumous, critical, and constructive dialogue between two celebrated French-speaking (African) philosophers of the 20th century, namely Marcien Towa (1931–2014) and Fabien Eboussi Boulaga (1934–2018). It seeks to compensate for the historical absence of such a conversation, particularly on Eboussi Boulaga’s part, by carefully scrutinizing and challenging the common belief that the latter criticizes Marcien Towa in his book Muntu in Crisis. Drawing on the preface to this book, the article turns its back on unproductive assumptions and hasty generalizations, thus revealing its quintessence, namely to follow a rigorous method that avoids assuming immediate agreement, unintelligence, or disbelief from either party. [ABSTRACT FROM AUTHOR]

This paper examines some of the most important readings on how political societies can overcome the dominant alienation that was intensified during the recent health crisis and, thus, how the world can evolve after Covid-19 pandemic. This takes place mainly through the analysis of some important texts written for the outbreak of the health crisis. Our research draws its methodological tools from the tradition of critical theory (Marx, the first generation thinkers of the Frankfurt School), and from its intellectual descendant, the so-called path of "Open Marxism". Our position is that the post-pandemic world can be neither better nor fairer, as long as the capitalist mode of production continues to motivate the alienating social relations of power and subjugation that inevitably structure it. [ABSTRACT FROM AUTHOR]

Commodities are economic and symbolic objects, two aspects that merge in Marx's analysis of commodity fetishism, where two ontological and phenomenological planes operate. Their subject is the twofold social objectivity of the commodity as the product of labor and the object of exchange deriving from the dual nature of capitalist social relations as the real subsumption of labor under the command of capital in production and as market reciprocity in circulation. The reconstruction of the logical structure of Marx's analysis of the commodity allows for grasping the form of value and the fetishistic character of capitalist society. Value emerges as the objective abstract form of capitalist class relations acting as an automatic social code of equivalence between abstract labor in production and solvent social needs in market exchange. The disjunctive synthesis between labor exploitation and the formal equality of exchange constitutes value as a real abstraction in capitalism. [ABSTRACT FROM AUTHOR]

Through a close reading of a 2018 Ontario Superior Court case— Restoule v. Canada —I demonstrate the persistence of the transactional interpretation of treaties, where treaty is understood as a contract of self-dispossession. I argue further that this can be explained through Karl Marx's theory of fetishism. Commodity fetishism provides the social traction for the transactional interpretation of treaties generally, while capital fetishism explains the subordination of the relational interpretation of treaties in Restoule specifically. Bringing Marx's theory of fetishism into dialogue with Indigenous treaty visions underscores the importance of attending to and ultimately transforming capitalist social relations to realize treaty while facilitating an appreciation for the way in which Indigenous treaty visions represent an instance of de-fetishizing critique. [ABSTRACT FROM AUTHOR]

Fetishism is one of the fundamental concepts of Marx’s critique of political economy. The goal of this paper is to explore the relationship between the concept of fetishism and the concept of ideology, i.e. to consider the ways in which the concept of fetishism can be related to theories of ideology developed by Marx himself and Marxist theorists. Conception of fetishism in Marx’s critique of political economy is presented in the first part of the paper, while the second part explores various Marxist interpretations of ideology, with an emphasis on the distinction between critique of ideology and theory of ideology. The third part of the paper focuses on the conception of modernity developed by contemporary Marxist theorist Jacques Bidet. His theory, which heavily relies on Marx’s insights, provides an original solution to the problem of the relationship between ideology and fetishism. [ABSTRACT FROM AUTHOR]

This article draws on an analysis of the consistent phenomenon of "settler shock"—the persistent invocations of surprise expressed by settler Canadians whenever there are reports of historical or ongoing violence against Indigenous Peoples—to articulate the dynamics of colonial fetishism and settler disavowal. It demonstrates how these expressions of shock are not, as they might appear, authentic responses to genuinely unknown events but rather are part of a system of discourses that conceal the violence of settler colonialism by erasing its continuities, displacing its violence into the past, and removing Indigenous subjects from the circle of "legitimate" citizens against whom military violence would be prohibited. In particular, it considers different forms of colonial disavowal—one that hinges on time, the other on political status—demonstrating how the fetishism of land as colonial property is the stabilizing force on which colonial disavowal rests. It ends by suggesting, however, that settler colonialism can never, in truth, be stabilized. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Political Philosophy / Las Torres de Lucca is the property of Revista Las Torres de Lucca. Facultad de Filosofia, Ciudad Universitaria 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 Revista Philósophos is the property of Revista Philosophos 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 examines the concept of fetishism in relation to market ideology. It discusses how Marx redefined the term 'fetishism' to analyze capitalism, distinguishing between two conceptions: one focusing on market ideology's role in reproducing market domination, and another viewing fetishism as a form of structural domination with a profit-maximizing logic. The author argues for a new interpretation that emphasizes the ideological reproduction of market domination. The article also addresses objections to the market ideology conception and proposes a way to rescue it by drawing on the analysis of market domination. The text concludes that understanding the market ideology as a practical and pervasive force can shed light on the mechanisms of ideological reproduction and provide a basis for resistance. [Extracted from the article]

This text analyzes the relationship between crises and the dominance of interest-bearing capital, with particular emphasis on fictitious capital, which forms a striking feature of contemporary capitalist economies. It discusses how capitalist crises are commonly viewed and how we should understand them, on several dimensions of reality, based on a comprehensive reading of Marx. We follow with a reflection on the nature and characteristics of interest-bearing capital and on fictitious capital and fictitious profit, given that the high activity of this last form of capital is a hallmark of current capitalism and is itself the maximum expression of the fetishism engendered by it. We conclude that what is understood as a crisis by people in general is, in fact, a source of enormous enrichment for the owners of fictitious capital. [ABSTRACT FROM AUTHOR]

The purpose of this chapter is to characterize fictitious capital and fictitious profits as extreme expressions of the fetishism of capital. Considering the incessant search for valorization and allowing for fictitious forms of capital, the subject of this study is at the center of the dynamics of recent capitalist accumulation, especially when we take into account the capitalist crises over the last four or five decades. Its mechanism of fictitious valorization (M – M′), a decisive dimension of contemporary capitalism, is contradictory, based on the growing obstacles to the extraction of surplus value on an expanded scale, and therefore the real valorization of capital. At the same time, we support the idea that this mass of overaccumulated capital produces profits unrelated to surplus value, that is fictitious profits, further intensifying the fetishistic and contradictory nature of capitalism. [ABSTRACT FROM AUTHOR]

This paper is based on an interpretation of the concept of phantasmagoria in Walter Benjamin's Arcades Project according to which its meaning implies an extension of Marx's understanding of ideology that makes it encompass modern society's field of ideas, the materiality of its cultural productions, and its forms of experience in their reciprocal interaction. On this basis, and taking into account the dreamlike component that Benjamin attributes to the phantasmagorical, the paper analyses what he calls the phantasmagorias of space, linked to the figure of the flâneur, and the phantasmagorias of time, that Benjamin associates with the character of the gambler. Given the correspondence that he also establishes between these two kinds of phantasmagoria, a hermeneutical hypothesis is proposed to explain their correlation, in addition to the significance that this acquires in the Arcades Project. [ABSTRACT FROM AUTHOR]

This review article on Rethinking Markets in Modern India uses the notion of the fetish as an entry point to consider the rich and innovative arguments put forward in this volume. It also interrogates 'the market' as a conceptual grounding for understanding India's political economy in the past and present. [ABSTRACT FROM AUTHOR]

Masochism has often been categorised among the endless list of perversions developed by psychiatry since the late nineteenth century. Similarly, an almost fixed link between masochism, perversion and femininity persists within psychoanalysis. By asserting that female masochism is a male fantasy, Lacan opens a radically different perspective. This article unfolds this idea by drawing on philosophy, and courtly and masochistic literature. I argue that masochism is a male fantasy and try to open a way for a rigorous separation from perversion. [ABSTRACT FROM AUTHOR]

Fetishism is a distressing condition that may have a link with panic disorder. We highlight a 29-yearold man who presented with a constant urge to search for lace pillows to achieve his sexual satisfaction. He further reinforced his sexual behaviors with trips to hotels or acquaintances' houses, which ended with masturbatory acts. He did not have an erection problem and can achieve orgasm via common sexual acts. He also presented concurrently with symptoms of panic disorder. There was no family history of mental illness and he denied a history of childhood or sexual trauma. He was given psychoeducation on his condition and coping with the distress associated with his sexual acts. He was scheduled for intensive psychotherapy to instill insight and deal with his sexual difficulties. In conclusion, an assessment of the organic and psychological components of paraphilia should be undertaken to allow suitable and timely treatment if reversible. [ABSTRACT FROM AUTHOR]

We present a statement from an anthropological lens in the context of sanitary exceptionality under an institutional and citizenship crisis. It refers to a young population of Haitian residents with difficulties in exercising their right to a city inside the principles of sustainability, democracy, equity, and social justice who are integrated in a subaltern way. We revised some of the actions performed by the Chilean authorities in 2020 during the pandemic analyzing how they are affected from the perspective of their civil rights, focusing on informality, work, access to a living place, and the evaluation of the roots of the migratory project. [ABSTRACT FROM AUTHOR]

On Monday, March 21, 2022, I sat down with Anand Prahlad (University Of Missouri Curators' Distinguished Teaching Professor Emeritus) to have a conversation via Zoom. Topics discussed included everything from cryptocurrency to pedagogy. The portions of the interview included here offer insight into Dr. Prahlad's legacy as an educator and scholar. Questions were provided to Professor Prahlad in advance, so he uses past tense occasionally to denote a question that he previously contemplaled). The lext has been edited for length and clarity. [ABSTRACT FROM AUTHOR]

Little is known about distinct factors linked with acting on paraphilic interests or refraining from engaging in paraphilic behaviors. Participants from Canada and the United States (N = 744), aged 19–42 years (M = 29.2; SD = 3.18), were recruited through Amazon's Mechanical Turk. Participants completed questionnaires about their paraphilic interests and behaviors, as well as potential key factors linked to behavioral engagement (i.e., perceptions of consent, sexual excitation/inhibition, impulsivity, moral disengagement, empathy). Results indicated that higher moral disengagement and impulsivity, lower sexual control (i.e., high sexual excitation, low sexual inhibition), and maladaptive understandings of consent were best able to differentiate individuals who reported highly stigmatized (e.g., hebephilia, pedophilia, coprophilia) or Bondage and Dicipline, Dominance and Submission, Sadism and Masochism(BDSM)/Fetish paraphilic interests and engagement in the paraphilic behaviours associated with these interests relative to individuals who did not report such paraphilic interests or behaviors. Moreover, higher moral disengagement, impulsivity, and maladaptive perceptions of consent were best able to differentiate non-consensual paraphilic interests and behaviours (e.g., voyeurism, exhibitionism) compared to individuals who did not report these paraphilic interests or behaviours. These results provide future directions for the exploration of mechanisms that may contribute to engagement in paraphilic behaviors and may be targets for intervention aimed at preventing engagement in potentially harmful paraphilias. [ABSTRACT FROM AUTHOR]

This article focuses on the role of vulnerability and desire in populist politics. I examine the political aesthetics of Argentine populism by analyzing media and supporters' representations of Argentine politician Cristina Fernández de Kirchner. The populist leader tends to conjure the image of the strongman who is either an avuncular man of the people or a muscular, industrious worker. In contrast, Kirchner's followers focus on her sexual appeal and her emotional vulnerability. Drawing on Lacanian notions of love and desire, I argue that Cristinistas' sustained focus on their leader's appearance and emotional state reveals the libidinal dimensions of populist politics. Moreover, the fetishization of Cristina as incomparably beautiful and bereaved indicates a deeply phallocentric conception of sovereignty. While Cristina's supporters tout her femininity as a departure from the political status quo, their focus on her image and persona reinforces phallocentric conceptions of sovereignty. [ABSTRACT FROM AUTHOR]

Despite sharing some structural analogy with the processes of technical reproduction and commodities consumption, implying the passive cult of the serial objects and their fetishized value, the practice of collecting fosters the active role of the collector in restoring the historical and cultural meaning of material things. The simple syntactic logic of collection is enriched by accumulating new elements but mainly through their constant reassembling in original dispositions. The practice of collecting in modern mythology and narratives attests to human fascination and a fatal attraction to specific sets of objects. This is the case of some Disney and Disney-Pixar animated movies such as The Little Mermaid (1989), and Wall-E (2008), where collecting is a fundamental factor in the process of humanization of the main characters, who undergo a physical and existential transformation through the subjective consumption and resemantization of material remains. A blinding light emanates from the familiar relics collected by Jonathan in the movie Everything is Illuminated (2005). The memory of the past and the beginning of a new story transcend the limits of the collection and require the subject to break free from the objects’ enchantment. [ABSTRACT FROM AUTHOR]

The purpose of this essay is to study Walter Benjamin's reflections on the phenomenon of fashion in the Arcades Project in order to clarify the dialectical nature that he observes in it. To this end, I first examine the important role of fashion, thanks to its valorisation of novelty, in capitalism's tendency towards the commodification of all things and in the development of the commodity cult. In connection with these aspects, I analyse how this social phenomenon contributes to the emergence of the view of history distinctive of capitalist society, linked to an ideal of progress that masks its social statism. Finally, an interpretation is offered of the political significance that Benjamin attaches to fashion both in terms of its relation to the task of the materialist historian and the utopian side that this phenomenon would include. [ABSTRACT FROM AUTHOR]

The article critically reviews concepts and uses of the term altruism in relation to the emergence of the capitalist welfare state. It argues that altruism may be regarded as a fetishized representation of 'sociality' and that notions of altruism tend to obscure or distort understandings of the essential social interdependence that characterises humanity as a species. The article reaches back to anthropological evidence, to religious and philosophical influences, and to insights from scientific inquiry and it makes a case for a humanistic switch in perspective within the study of social policy. [ABSTRACT FROM AUTHOR]

The article offers an analysis that can contribute to the recovery of Marx's thought in sociology. Starting from the discussions presented by Esteban Torres on the three motors in social theory, we highlight the importance of the attention paid to the different levels of abstraction from which capitalist socialisation is analysed. We then elaborate a critique of the absence of the category of fetishism. Our hypothesis is that this suppression undermines the critique of political economy, blocking the analysis of the succession of expropriations that characterises the contradiction between formal identity and material non-identity. [ABSTRACT FROM AUTHOR]

The purpose of this paper was to describe how psychiatric delusion could be understood from Freud’s psychoanalytic point of view. In this paper, psychoanalytic meaning of delusion was explored for a film featuring a man who showed various psychiatric delusions different from a psychiatric patient. The film was <Él> made by director Luis Bunuel in 1952. It was introduced as in Korea. In the film, Francisco, the main male character, showed various delusional aspects such as erotic delusion, paranoia, delusion of persecution, delusion of relationship, delusion of grandeur, and delusion of litigation. Most of all, the plot revolved around the delusion of jealousy that showed doubts about the fidelity of Gloria, his wife. In addition, he had fetishism and obsessive compulsions, which was evident in his sexual desire he felt when he saw Gloria’s feet. In the film, various symptoms of Francisco showed seem to be scattered without any particular association with jealousy delusion. However, we could see that all of them were so systematically connected when we examined those various symptoms thoroughly from the perspective of combining passion and doubt. In this paper, Freud’s views on each delusion, obsessive compulsive symptoms and fetishism, and some cases he reported were described and a conceptual introduction to passion psychosis was made. [ABSTRACT FROM AUTHOR]

Background: Pedophilia is a deviant sexual interest subject to more public stigma and punitive attitudes than others. Pedophilia has received a disproportionate amount of scholarly attention in comparison to other deviant sexual interests. To address this, the present study offers a comparison of the public stigma and punitive attitudes associated with pedophilia, fetishism, and hypersexuality. Methods: Recruited in Australia, one-hundred and twelve individuals participated in an anonymous online survey. Stigmatising and punitive attitudes toward pedophilia, fetishism, and hypersexuality were assessed via sub-scales of perceived dangerousness, deviance, intentionality, and punitive attitudes. Results: Participants held harsher punitive attitudes toward people with pedophilia and thought them to be more deviant and dangerous than people with fetishism and hypersexuality. Participants perceived hypersexuality to be more dangerous and deviant than fetishism. No consistent combination of perceived dangerousness, deviance, and intentionality predicted punitive attitudes toward all conditions. Rather, combinations of punitive attitude predictors were unique across conditions. Conclusions: This research articulates the unparalleled public stigma and punitive attitudes faced by people with pedophilia, compared to people with fetishism and hypersexuality. Findings which suggest that public stigma is stronger for hypersexuality than it is for fetishism are relatively novel, as are the observed predictors of punitive attitudes toward each condition. Knowledge produced by this study contributes to an improved conceptualisation of how the public views individuals who experience deviant sexual interests.

Background: Pedophilia is a deviant sexual interest subject to more public stigma and punitive attitudes than others. Pedophilia has received a disproportionate amount of scholarly attention in comparison to other deviant sexual interests. To address this, the present study offers a comparison of the public stigma and punitive attitudes associated with pedophilia, fetishism, and hypersexuality. Methods: Recruited in Australia, one-hundred and twelve individuals participated in an anonymous online survey. Stigmatising and punitive attitudes toward pedophilia, fetishism, and hypersexuality were assessed via sub-scales of perceived dangerousness, deviance, intentionality, and punitive attitudes. Results: Participants held harsher punitive attitudes toward people with pedophilia and thought them to be more deviant and dangerous than people with fetishism and hypersexuality. Participants perceived hypersexuality to be more dangerous and deviant than fetishism. No consistent combination of perceived dangerousness, deviance, and intentionality predicted punitive attitudes toward all conditions. Rather, combinations of punitive attitude predictors were unique across conditions. Conclusions: This research articulates the unparalleled public stigma and punitive attitudes faced by people with pedophilia, compared to people with fetishism and hypersexuality. Findings which suggest that public stigma is stronger for hypersexuality than it is for fetishism are relatively novel, as are the observed predictors of punitive attitudes toward each condition. Knowledge produced by this study contributes to an improved conceptualisation of how the public views individuals who experience deviant sexual interests. [ABSTRACT FROM AUTHOR]

Copyright of Intersecoes: Revista de Estudios Interdisciplinares is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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 proposes a new reading of Christine Jeffs' 2001 film Rain as an allegory of settlement. To do so it uses Stephen Turner's essay 'Settlement as Forgetting' and makes reference to the work of Lorenzo Veracini and Patrick Wolfe in settlement studies. It takes Turner's claim that settlement requires a forgetting in order to patch over the trauma of dislocation from the mother country and explores how structures of nostalgia, fetishism and trauma construct an image of a failed and broken nation, a settler society seeking to forget its own history, afflicted with the trauma of its primal separation from Britain, and under the surface expressing anxiety about the indigenous presence that prevents settler claim over the land and (settler) cultural identity. Jeffs' film, it is proposed, critiques the fantasmatic elements of settlement, in and through which settlers untiringly strive to envisage themselves as whole, and which sanctions the narrative of that striving to appear to be continuous. [ABSTRACT FROM AUTHOR]

Copyright of Revista Eleuthera is the property of Universidad de Caldas 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 describes and interprets the media process that led traditional pornography and its aesthetics to the normalization formats that define it today. The phenomenon is studied through the lens of iconographic documentation from the photographic, cinematographic, and digital realms, using a visual culture- and socio-semiotic-based perspective. The suggested paradigm is observed through fetishist aesthetics that leads, from images representing World War'Is tragedy, to the current "porn culture." Article sections detail heterogenous scenarios from a media perspective, showing how the twentieth-century convergence of media led to the pornification of daily life and the corresponding watering down of the porn now widely distributed on the web. From Videodrome to Black Mirror and music videos, from Hans Bellmer dolls to the underground cinematography of Richard Kern, all the way to the scatological veins of the darkest part of the web and their artistic facet seen in the 2015 case study by Rupi Kaur, the aestheticization process of porn will be highlighted by suggesting interpretations to understand more deeply the complexity that characterizes the most recent examples of social media: Instagram, Tik Tok, Tumblr. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Sino-Western Studies is the property of Sanovan Press, Nordic Forum of Sino-Western Studies 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 paper attempts to bring to the fore the radical character of Nietzsche's critical theory. It argues that behind Nietzsche's consideration of suffering lies both a critique of one-dimensional mass culture and fetishism, and a theory of alienation that is much closer to Marx's critique of alienation in capitalism than is usually believed. Uniquely, it will also support the idea that Nietzsche holds a theory of a dialectics between content and form, that is of non-identity thinking, very similar to that of the first generation of the Frankfurt School, and will attempt to connect it to an attempt to doubt the core values sustaining capitalism. [ABSTRACT FROM AUTHOR]

Is it possible to remain a sports fan when prominent sports teams and events are utilized to “sportswash” human rights abuses and other controversies? Indeed, while there is an abundance of analyses critiquing different instances of sportswashing, the exploration of the role of sportswashing and its connection to the “sports fan” presents an essential and necessary area of investigation and theoretical inquiry. To unpick this dilemma, this article proposes the concept of “fetishistic disavowal” to help theorize the impact of sportswashing, as well as its relation to the sports fan and critical sports academic. This argues that, as spectators and fans of sport—and, moreover, as critical academics—we often acknowledge and accept that sport is used to perpetuate and even maintain a variety of social, economic, and political inequalities. Yet, while we are aware of such knowledge, we nonetheless remain fully capable of disavowing this very knowledge as an accepted part of sport. Given this, it is argued that the fetishization of sport can provide a suitable conduit for the fetishistic disavowal that sportswashing requires, with the concept offering a unique way of approaching sport's inherent contradictions, while also theorizing how subjects relate to these contradictions as part of their involvement in and with sport. Where sportswashing directly implicates the fan in its implementation—relying upon a level of fetishistic disavowal between the fan and their club and proffering a disavowed acknowledgement of the effects of sportswashing and its interpellation through sport—this article outlines how applications of fetishistic disavowal provide a unique theoretical lens through which analyses of sport, and its ethical significance, can be critiqued. [ABSTRACT FROM AUTHOR]