Are We Civilized Yet?

The term “civilization” has been used in many contexts where accusations of Western imperialism, racism, and the like do not at all apply. Works on the history of science and technology in ancient cultures provide one such example, when they speak of Egyptian civilization or early Chinese civilization. It is also not true that works of the Enlightenment view the non-western world as less civilized and inferior. An entire genre of writing inspired by Jesuit accounts discovered in China a higher form of society that Europe should emulate. Two such works were Oliver Goldsmith’s Letters from a Citizen of the World and François Quesnay’s Le Despostisme de la chine, which offer, respectively, an extended satire and a sharp critique of European society.     

What drives the polarisation and moderation of opinions? Evidence from a Finnish citizen deliberation experiment on immigration

In the study of deliberation, a largely under‐explored area is why some participants polarise their opinion after deliberation and why others moderate them. Opinion polarisation is usually considered a suspicious outcome of deliberation, while moderation is seen as a desirable one. This article takes issue with this view. Results from a Finnish deliberative experiment on immigration show that polarisers and moderators were not different in socioeconomic, cognitive or affective profiles. Moreover, both polarisation and moderation can entail deliberatively desired pathways: in the experiment, both polarisers and moderators learned during deliberation, levels of empathy were fairly high on both sides, and group pressures barely mattered. Finally, the low physical presence of immigrants in some discussion groups was associated with polarisation in the anti‐immigrant direction, bolstering longstanding claims regarding the importance of presence for democratic politics.     

Marx,Engels, and Ecology*

The following is a brief survey of Marx and Engels’ views on ecology, from the viewpoint of their relevance for 21th-century ecosocialism. While there are some serious limitations in the way both consider the “development of productive forces,” there are powerful insights in their discussion of the destructive consequences of capitalist expansion for the environment—an expansion that generates a disastrous metabolic rift in the exchanges between human societies and nature. Some ecological Marxists distinguish between “first stage ecosocialists”—who believe that Marx analyses on ecological issues are too incomplete and dated to be of real relevance today—and “second stage ecosocialists,” who emphasize the contemporary methodological significance of Marx’s ecological critique of capitalism. This paper tries to argue for a third position (which probably could be accepted by several people of the two groups above): Marx and Engels’ discussion on ecological issues is incomplete and dated but despite these shortcomings it does have real relevance and methodological significance today.     

Neoliberal feminism as political ideology: revitalizing the study of feminist political ideologies

Abstract

The emerging literature on neoliberal feminism appears to signal the revitalization of the study of feminist ideologies, suspended since the mid-1980s. However, it is argued here that scholars tend to conceptualize neoliberal feminism in a way that inhibits ideological analysis, as exemplified in Nancy Fraser’s Fortunes of Feminism. They take classifications of feminist political ideologies from the 1980s as representative of the only true feminisms, and thus view neoliberal feminism as a perversion, rather than an outgrowth, of earlier feminisms. This account of the emergence of neoliberal feminism is both historically inaccurate and politically problematic: it positions feminists as passive in the face of an overpowering neoliberal agency, and limits feminists’ capacity to imagine themselves as agents of political and ideological change. Building on Michael Freeden’s work on political ideologies, an alternative account of neoliberal feminism is offered, one that locates feminist agency in the production of new feminist ideologies.