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This paper systematises the theoretical perspectives that inform the consumer-object relationship (C-OR) debate and its evolutionary trajectories to organise how a theory of the object has been developed in marketing and consumer research. We build on a diachronic critical reading of the key turning points in the debate to conduct a systematic review, combining a bibliometric and semantic-lexicographic analysis. Our analysis organises the contribution that each theoretical perspective offered to the development of a theory of the object, highlighting the interplays, contrasts, mesh-ups, and distinctions in terms of theoretical underpinnings, vocabularies, and ideological viewpoints. In so doing, it raises awareness about the significance of embracing diverse theoretical perspectives to guide further inquiry on the expanding role of smart and technological objects in C-OR. [ABSTRACT FROM AUTHOR]

This comment complements Thompson's comment on Belk 2024 in this journal. It suggests the selves Thompson and Belk refer to are both unusual and more fragile to impending changes in praxeomorphology than either author supposes. Hybrid praxeomorphologies fortend hybrid selves that may be other than the gnostic selves these authors imagine. [ABSTRACT FROM AUTHOR]

Only the incurious and philosophically challenged doubt the significance of dignity as a central issue in human interactions. Human dignity is much debated in religion, law, moral philosophy, anthropology, psychiatry, bioethics, sociology, philosophical anthropology, psychology, communication studies, and elsewhere. It is subject to competing discourses of ontology, epistemology, axiology, and logic. It appears in intercultural and international discussions of rights, autonomy, race, ethnicity, economics, war, and peace. It is contrasted with guilt, shame, and humiliation, both ordinary and extreme. However, the dynamic roots of dignity are usually presupposed or ignored in favor of reductionist typologies and antinomies. Returning us to lived experience and with post-humanist animal studies and the medical model of psychiatry as exemplary cases of reductionism, I interpret H. Plessner's semiotic phenomenology as a communicative philosophy of the humane in dignity. [ABSTRACT FROM AUTHOR]

This paper began with the assumption that the habitual practices of knowledge-creation, which have shaped the day-to-day contexts of teachers and researchers, are not greatly different from the practices that have led to human-made catastrophes in the Anthropocene. I pondered over my experiences as a researcher in an attempt to gain insights for thinking about and engaging in knowledge-creation differently to become more response-able in the Anthropocene. Inspired by post-qualitative research practice, I re-turned, like an earthworm, (to) two research events. A theoretical framework informed by critical posthumanism and feminist new materialism guided the process. Through these re-turns, I came to understand that creating knowledge is a complex and indeterminate process that always accompanies the 'more-than'. Attending to the notion of knowledge-ing, I discussed the ways in which knowledge emerged as a flow that was neither fully graspable nor static through more-than-human intra-actions. What I propose in this paper is not a methodological technique, but rather, a mode of practice that might disrupt our sense of Cartesian self. I offered some suggestions for teachers and researchers to reimagine the practices of knowledge-creation as a way of reinventing their subjectivity and responding to the damaged earth more responsibly. [ABSTRACT FROM AUTHOR]

This article considers the ethical implications of the use of Foley sound in wildlife documentaries. Almost all of the sounds that animals seem to make in these films and television programmes are added by Foley artists; animals in the wild are often filmed using telephoto lenses, beyond the reach of microphones. Crew or vehicle noise will also often muddy sounds recorded on location and so a clean soundtrack must be created in post-production. This article is based on first-hand interviews conducted with practising Foley artists. It details some of the techniques that Foley artists use to simulate the sounds of animals walking, chewing, scratching or otherwise engaging with their environments. It then draws on the work of Emmanuel Levinas to frame ethical activity as the act of encountering the other in terms which recognize and accept their otherness as such. I suggest first that Foley might impede such an ethical encounter with animal life because it seems, at first, to anthropomorphize the animal and to reduce them to a subset of the human. I go on to suggest, however, that Foley is also invested in representing what the biologist Jakob von Uexküll has labelled the umwelt of the animal – the animal's unique 'lifeworld'. According to this reading, Foley does ethical work in the wildlife documentary; it brings us to an encounter with the animal's otherness and intimates that humanity's own umwelt is but one amongst many. In this way, Foley reveals that the human perception of the world is neither objective nor universal nor absolute. It decentres the human in the way we conceive the world and ethically frames the animal Other as coequal with the human. [ABSTRACT FROM AUTHOR]

In this article the author uses the lens of leadership-as-practice (L-A-P) to analyze the concerns of the worker in the contemporary workplace and proposes both new insights and potential remediations through a post-humanistic leadership centered on practice. L-A-P is designed to probe underneath the accepted or "natural" human resource practices to uncover the power dynamics in the workplace that have led to challenges to the worker in the form of burnout, lack of autonomy, and detachment. After introducing the practice approach to the workplace, the paper interrogates the potential value of leadership being viewed as a collaborative agency constituting changes in the trajectory of prefigured work practices that can have affirmative consequences via its ethical and critical approach to human resource development. [ABSTRACT FROM AUTHOR]

wIn this article, I explore human-landscape and human-nature relationships from the perspective of Sufi ontologies by examining how Sufi Muslims revive the sacred landscape in Bashkortostan. I foreground an alternative mode of knowing, the heart perception, to analyze how they experience the landscape’s aliveness. I argue that this mode of experiencing the natural environment goes further than the idea of the sentience and agency of non-humans in the post-humanist turn and the literature on sentient landscapes. Indeed, Sufi ontologies foreground the presence of the Divine in human-landscape and human-nature relationships, shedding light on how my interlocutors differentiate between humans with an ‘open’ or a ‘closed heart’ to warn of the dangers of forgetting their ancestors’ knowledge and care for nature. By foregrounding the heart perception, I explore this diversity of human beings and ways of relating to the landscape between remembrance and forgetfulness. [ABSTRACT FROM AUTHOR]

Post-humanism is a perspective within the humanities and social science that is concerned with how rapid changes in science and technology and the 4th Industrial Revolution affect individuals and wider society. The purpose of this study is to examine how education should change in the post-humanist era. The content of this study is as follows: Four perspectives of post-humanism in the postmodern era are identified and described. First, post-anthropocentrism claims that humans are no longer the best. Second, neo-materialism criticizes the limits of the human-centered perspective and suggests that the relationships between humans and tools and material and society should be re-established. Third, actor--network theory identifies behavior as not just a characteristic of humans, but a characteristic of a coalition of actors. Fourth is post-phenomenology. Next, the question of how education should change according to these four perspectives is addressed. The direction of education should first accept that humans are not the best through transcendental education. This means that education should reflect the fundamental characteristics of human beings, existence, and relationship with others, while including intellect and sensibility. Second, learning tools should have intrinsic meaning rather than only being a means of learning. Third, it is necessary to find the intersection between technology and ethics through participatory communication as a network of actors for technology. Post-phenomenology presents a perspective on learning in a different dimension from the existing humanistic view of knowledge and learning. [ABSTRACT FROM AUTHOR]

In the wake of climate change, social theory has been subject to a surge of new materialist and posthuman approaches that reconfigure ontology and politics beyond the modern nature/culture binary which the Anthropocene has rendered untenable. But their (re-)turn to ontological speculation brackets the socio-epistemic situatedness and productivity of the way we think nature and its relationship to society. This paper reads Niklas Luhmann's systems theory as a posthuman perspective that can address the epistemological blind spot of materialist-ecological thought. Luhmann's ecology aligns with the former on the posthuman framing of shaping power, the productivity of an environmental outside that remains unknown, and the call for political modesty which follows. On the other hand, Luhmann's theory poses a critical challenge to materialist-ecological thought: the society/environment binary is here constitutively necessary, and its mapping onto a nature/culture binary functionally advantageous for subjects and social systems because it offers opportunities for complexity-reduction. [ABSTRACT FROM AUTHOR]

The point of departure of this article is the trend towards hybridisation in new technology development, which makes classical dichotomies between machines, human life and the environment obsolete and leads to the post-human world we live in today. We critically reflect on the post-human concept of the hybrid world. Although we agree with post-humanists that human life can no longer be opposed to machines but appears as a decentralized human-technology relation, alliance or network that constitutes a hybrid world, we ask for a limit to hybridisation. After rejecting the concept of metabolism as such a limit, we explore the concept of the responsive conativity of material entities. The principle of conativity of material entities provides a materialist perspective on metabolism, which enables us to conceive material entities as self-assertive material entities that are differentiated from the environment. The principle of responsivity of material entities provides a materialist perspective on the post-human world in which material entities are responsive to each other and form alliances and networks. We propose to differentiate between the conativity and responsivity of material entities and propose the conativity of matter as a limit to hybridisation in the post-human world. [ABSTRACT FROM AUTHOR]

The article presents a post-humanist reading of John Carpenter's The Thing (1982). At 40, the second adaptation of John Campbell's Jr novella Who Goes There? (1938) has recently undergone a revival of critical interest. However, this interest has only elicited – to date – new iterations of the traditional paradigm of ideological readings of the film. This article attempts to read The Thing outside the paradigm of ideology and human(ist) subjectivity, as per the formulation of Louis Althusser (2014), as well as to critique such paradigm. First, the article offers an analysis of the ideological components at work in various traditional readings of the film. Then it scrutinizes ways in which these traditional readings can be overcome. This opens the possibility of a post-humanist interpretation of the film, an interpretation in which the Thing is not just a manifestation of otherness, but a material and effective realization of life seen from a non-humanist perspective. This reading arises after dispensing with the subject–object relationship enforced in Althusser's ideological structures. Outside these structures, the article then ponders on the materiality of the Thing through Deleuze's and Guattari's concept of the Body without Organs ('BwO'), which envisages the body as a material dimension for the flow of becoming, a dynamic force field free of fixed and normative pre-conceptions. Finally, the article explores the new sources of horror in the film, as well as the ethico-political implications this analysis brings to fore. [ABSTRACT FROM AUTHOR]

Who or what might be the illegitimate offspring of the "bad girl" as a figure for post-qualitative research? I consider the witch as a figure of posthuman efficacy and affective relationality, drawing on recent invocations of witchcraft and divination as theoretic practice. The witch might help post-qualitative methodology fulfil its own aspirations to get beyond language and the closures of coding by infusing method with divinatory practices. Examples of such practices in recent qualitative research studies are discussed. Divination does not seek to understand, but to transform from within, by sensing and redirecting the flows and intensities of that which is coming into existence. I also consider, more briefly, the witch's near relation, the crone—a figure that feels more befitting to my own age and status. As an anomaly in the networks that sustain human conviviality, the crone's uselessness might also have some disruptive force. I suggest that post-qualitative method might learn from the witch the arts of transformation and resistance, and from the crone the power of desistance and the passion of disinterest. [ABSTRACT FROM AUTHOR]

Only the incurious and philosophically challenged doubt the significance of dignity as a central issue in human interactions. Human dignity is much debated in religion, law, moral philosophy, anthropology, psychiatry, bioethics, sociology, philosophical anthropology, psychology, communication studies, and elsewhere. It is subject to competing discourses of ontology, epistemology, axiology, and logic. It appears in intercultural and international discussions of rights, autonomy, race, ethnicity, economics, war, and peace. It is contrasted with guilt, shame, and humiliation, both ordinary and extreme. However, the dynamic roots of dignity are usually presupposed or ignored in favor of reductionist typologies and antinomies. Returning us to lived experience and with post-humanist animal studies and the medical model of psychiatry as exemplary cases of reductionism, I interpret H. Plessner’s semiotic phenomenology as a communicative philosophy of the humane in dignity.

Copyright of Language & Intercultural Communication is the property of Routledge 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.)

Between December 2020 and February 2021, two ships with nearly 2,700 lives on board crossed the Mediterranean Sea on a round trip, but no country agreed to disembark them. That story could well be framed within the humanitarian crisis of refugees, which has shaken the Central Mediterranean since 2014. However, in this case, the victims were not migrants, but farmed animals who were suspected of being infected with bluetongue disease. Health crises in general, and particularly zoonoses, provide extraordinary opportunities to stress the limits of humanitarianism. Although, in its origin, humanitarianism was based on a responsibility for and kindness to all forms of life, this paper proposes that its evolution toward a rationalized and political model has placed the emphasis on human wellbeing only. Through a post-humanist critique, which we call “One Humanitarianism,” this work revisits the origin of humanitarianism, proposing technologies and discourses that help make visible nonhuman suffering. [ABSTRACT FROM AUTHOR]

This contribution challenges fixed notions of belonging based on bounded conceptions of self and other and negative connotations of difference, emphasising the significance of such a stance for our predicament, a predicament marked by ecological degradation, social inequalities and necropolitical governance. It is nested within the posthuman turn, rejecting the superiority of Anthropos among all species and the earth, and of specific human models dividing us from others. It problematises otherness and belonging through a process of un-'us'-ing and suggests (un)belonging as a philosophical concept emerging in practice that challenges fixed ways of thinking. (Un)belonging surpasses succinct definition as it is rhizomatic, fertilising conditions and creating new connections, an ethics indistinguishable from the onto-epistemo-political, animating potentials in education. [ABSTRACT FROM AUTHOR]

In this essay we seek to reflect on the current boom in generative artificial intelligence writing in the context of preparing and evaluating Brazilian students for higher education based on the theory of cognitive assemblage as applied to the ENEM writing exam as an instrument of selection of reader-writers compatible with a critical post-humanist university. After describing and explaining the basic functioning of a large language model such as the one that underlies the notorious ChatGPT, including its "reasoning" modes, and clarifying some of the myths sur-rounding it, we propose an analogy between the functioning of these models and the system of writing assessment via the ENEM essay from the perspective of assemblage. We conclude that although the ENEM drafting proposal has some effectiveness in filtering human modes of awareness in relation to cybernetic-computational ones, the evaluation system as a whole also acquires modes of dealing with language analogous to non-human cognition algorithms. Finally, we discuss this conclusion in light of the consideration of the critical post-humanist ideal of university and of university writing. [ABSTRACT FROM AUTHOR]

Copyright of Er(r)go: Teoria, Literatura, Kultura is the property of Wydawnictwo Uniwersytetu Slaskiego 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 Filosofija, Sociologija is the property of Lithuanian Academy of Sciences Publishers 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 addresses how the Iranian-born philosopher Reza Negarestani has negotiated human distinctiveness in the course of his intellectual journey from speculative realism to inhuman rationalism (Rather than rationalist inhumanism, as some sources have it (Anon 2021)). Moving from challenging the correlationism of post-Kantian Western philosophy, via critiques of the Deleuze and Guattari's war machine, Nick Land's accelerationism, and Ray Brassier's nihilism, Negarestani eventually turns to the neo-pragmatists of the Pittsburgh School and their reflections on reason, normativity, and praxis. The mapping of this trajectory is divided into four parts: Having already discussed the political theology of Reza Negarestani elsewhere (Kersten, World Futures: The Journal of New Paradigm Research, 78(2–4), 256 267, 2022), the first part of this article briefly introduces Reza Negarestani's early theory fiction as an exponent of speculative realism (Negarestani 2008), followed by two sections dedicated to close readings of Negarestani's investigations of the inhuman (Negarestani 2011 and 2014). The examination of these writings will demonstrate how they have served as prolegomena to his next book-length publication, Intelligence and Spirit (2018), a connection that will be briefly assessed in the final part. [ABSTRACT FROM AUTHOR]

Meta/morphosis is a long-form poetry that acts as the rationale behind wider doctoral research as a practitioner-researcher, which uses performance research as a well-being intervention for young people with socio-emotional mental health conditions through the vehicle of mythology. The rationale behind my research – which explores the navigation of human emotion and aims to create pathways to new becomings (Braidotti 2002) – creative writing felt like the only apt medium. The poem meanders around the original form of Ovid's Metamorphoses – inspired by the way in which the intertwining internal monologues and visceral feelings of the characters were never too much and, in fact, spurred on. The justification for and exploration of this mode of writing takes the form of a commentary, as is commonplace for ancient texts in Latin and Greek to be presented with an accompanying linguistic commentary. The 'commentary' is cut together side by side to the poem as a praxis to emphasize the materiality of how the two ideas can touch and influence/change their form (Arlander 2017; Barad 2007; Bayley 2018; Freire 1970; Murris 2022). The poem was performed in 2022 – the exploration of this practice allowed me to fully immerse myself in the epistemology and methodology of what I am hoping to do; it gave grounding to now move forward and begin research with the epistemology, methodology, practice, theory and ethics intertwined. [ABSTRACT FROM AUTHOR]

The objective of this study is to evaluate the work of the post-humanist contemporary American poet Jorie Graham as exemplified in “Runaway.” The tenets of post-humanism, the most recent philosophical and critical theory are surveyed in selected poems of “Runaway.” Some poems are dedicated to identifying the severity of the dreadful ecological crisis. Others are assigned to visualizing the future of humanity in light of the technological revolution which the world witnesses today. For example, artificial intelligent agents are introduced in these poems foreshadowing what has really happened later on. By adopting the analytical and textual method, the researcher investigates the theoretical framework, the post-humanist approach, throughout selected poems of Graham’s “Runaway.” تستهدف هذه الدراسة تقييم شعر الكاتبة الأمريكية المعاصرة جوري جراهام من منظور ما بعد الإنسانية الفلسفي النقدي الذي ساد الأوساط النقدية في الآونة الاخيرة وذلك من خلال تحليل قصائد مختارة من ديوانها الشعري "هروب" والذي نشرته سنة 2020. وباستعراض هذه النخبة المنتقاة من القصائد اتضح للباحث أن شعرها يعكس ظلال المشكلة البيئية العميقة التي يعاني منها العالم اليوم على الإنسان في حياته اليومية. كما تقدم مجموعة أخرى من قصائد الديوان تصورًا لما ستؤول إليه حياة الإنسان على الكوكب الأرضي في المستقبل القريب. ولذلك تدعو جراهام قراءها لاستشراف حياتهم في المستقبل و التي تختلف كليًا عن واقعهم المعاصر بفعل الثورة التكنولوجية التي يشهدها العالم اليوم.

The research paper aims at exploring the narrative aesthetics of Tamil science fiction in which the author takes twenty-first-century politics in India within the context of technological singularity. The article presents the political situation and totalitarianism in the age of technological singularity. The research focuses on the social impacts of artificial intelligence’s ability to read, learn, think, and act against its pre-programmed mechanism. A robotic dog struggles to restore a democratic political system from autocracy. The dystopian fictions “En Iniya Iyanthira” and “Meendum Jeeno” written by Sujatha Ranganathan depict the cognitive power of super intelligence behind a woman’s political actions to protect the people of India from exploitation, and corruption to create a better future. The paper demonstrates what a world without individual freedom looks like under the digital surveillance system of a totalitarian regime. The paper raises the question of what happens when a robot develops its rationality and mimics human behaviour. In these fictions, humans attempt to destroy the robotic dog. The robotic dog reaches a standard where nothing can destroy it. The paper explores the ways the robotic dog gains the knowledge to understand and practice the concept of humanity. The paper concludes with the post-humanistic conflicts between a woman and a robotic dog in emotional, ethical, and political aspects.

I will raise the question of whether it is conceptually acceptable and practically useful to speak in terms of rights of Nature. I will answer positively: we may talk about rights of Nature with complete legitimacy. In addition, I will argue that we must do so from an anti-capitalist and postcolonial perspective; that is, not as a metaphor or a legal fiction, but considering that for some peoples of the world, natural entities genuinely have a personality worthy of protection through rights. I will also defend that the expression “rights of Nature” goes beyond the problem of the entitlement (Nature or Earth as “new holders”). Indeed, the emergence of the rights of Nature implies a radical change in the actual concept of rights; a change which compels us to move from humanism to post-humanism. This in turn leads us to dismantle the individualistic, anthropocentric, Eurocentric and ownership-based perspective of rights. El objetivo de este artículo es plantear la pregunta de si hablar de derechos de la naturaleza resulta conceptualmente aceptable y prácticamente útil. La respuesta es positiva: podemos hablar de derechos de la naturaleza con total legitimidad. Además, se defenderá que debemos hacerlo desde un enfoque anticapitalista y postcolonial, es decir, no como una metáfora o una ficción jurídica, sino tomando en consideración que, para algunos pueblos del mundo, las entidades naturales tienen genuinamente una personalidad que merece protección a través de derechos. También se sostendrá que la expresión “derechos de la naturaleza” va más allá del problema de la titularidad (la idea de la Naturaleza o la Tierra como “nuevos titulares”), ya que, en realidad, la emergencia de los derechos de la naturaleza implica un cambio radical en el mismo concepto de los derechos; un cambio que nos obliga a transitar del humanismo al post-humanismo. Esto, a su vez, nos debería llevar a abandonar la perspectiva individualista, antropocéntrica, eurocéntrica y propietarista de los derechos.

Households with school‐aged children worldwide were affected by school closures caused by COVID‐19. Using a sociomaterial orientation and collective biography methodology, this study examined the household curricula of diverse families in Ontario, Canada with children in pre‐school through Grade 12. It found two distinct curricular phases to the pandemic, each with its own networked constituents, movements, and effects. Phase I involved learning at home during the lockdown in Spring and Summer 2020; Phase II involved online and face‐to‐face learning in the Fall of 2020. The constituents involved in curriculum making in Phase I were expansive and unexpected. Multiple timescales, modes, languages, and knowledge disciplines assembled to (re)configure households as learning spaces that produced novel opportunities for children's knowing, doing, and being. The makeup and movements of the Phase II assemblages were more of a return to the normalized boundaries of implemented school curricula that demarcated subject areas, languages, learning/play, learning/assessment, and body/mind. Concerned with questions of equity in/through curriculum, this study suggests a curriculum paradigm that foregrounds learners' and teachers' engagement with sociomaterial lifeworlds and their ethical relationship building with the more‐than‐human and the world. [ABSTRACT FROM AUTHOR]

This article addresses advancements in scientific research and practical initiatives related to Artificial Intelligence (AI) and Inclusion in Higher Education. Drawing from a systematic literature review conducted by Crompton and Burke (2023) and the UNESCO 2020 Report, the study aims to provide a comprehensive overview of the current state of AI in Higher Education. The scientific review analyzed 138 original, peer-reviewed studies (2016-2022), revealing an exponential increase in scientific production on AI in recent years. The majority of studies are conducted in Asia, Europe, and North America, underscoring the growing importance of this subject. The Education sector leads, representing 28% of the studies. The uses of AI in Higher Education were categorized into assessment, prediction, student assistance, intelligent tutoring systems, and learning management. AI emerges as a vital tool, positively influencing student assessment, performance prediction, personalized support, and educational data analysis. In the realm of inclusion, 45 promising initiatives were identified in the UNESCO report. Thirteen of these are led by Higher Education Institutions, distributed globally. Four fundamental areas of intervention were outlined: promoting access to AI and innovation, increasing access to learning opportunities, enhancing learning effectiveness, and combating gender inequality. The analysis of results highlights geographical differences between research and ongoing initiatives. While most studies are produced in traditional knowledge centers, practical actions are concentrated in regions where access to education has historically been limited. This disparity underscores the transformative potential of AI in challenging contexts. The study emphasizes the central role of students as the primary beneficiaries of AI in Higher Education. Both in research and initiatives, AI is perceived as a catalyst for learning, providing greater autonomy and overcoming cognitive and social barriers for diverse student groups. In conclusion, this study contributes to understanding the promising potential of AI in Inclusion in Higher Education. AI, framed within the context of Post-Humanism, emerges as a technology that can transform education, providing more inclusive and integrated processes. The focus on autonomous and individualized learning highlights AI's ability to meet the diverse needs of students, aligning with the principles of equity and educational transformation. [ABSTRACT FROM AUTHOR]

In the postmodern 1990s, LGBT families were portrayed as pioneers for new family forms and processes of individualization. The queer viewpoint was that of a socially beneficial vanguard that could help liberate everyone from stale heteronormativity and dysfunctional socialites. The Icelandic queer dramedy 101 Reykjavík (2000) lets its slacker protagonist reinvent himself through the mentorship of his mother's Spanish partner. His renegotiation of family can be read as analogous to the way in which Nordic social democracies countered the threat of neoliberal globalization. How the film ends with queer assimilation points to our era's challenges of cultural renewal. [ABSTRACT FROM AUTHOR]

Copyright of Papers: Revista de Sociologia is the property of Universitat Autonoma de Barcelona 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 RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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 article deals with the relationship between Transhumanism and multimedia music. Multimedia music with breaking all stereotypes foresees the main idea of Transhumanism--transition to a new evolutionary phase. The importance of research is determined by filling the gap that exists in multimedia music research. The purpose of the study is to determine the parameters by which multimedia music corresponds to Transhumanism. The goal is related to solving the following tasks: on what processes the technological progress is based; what constitutes a renewed consciousness; what are the features of multimedia music; to determine the features of a new type of composer's thinking; In the article, there are used historical, divinatory, comparative, and critical scientific research methods. Since multimedia composition is studied for the first time in relation to Transhumanism, the method of divination research is used, which implies intuitive access to the central principle embedded in the work. The object of the article--multimedia music will be discussed in the example of Eka Chabashvili's multimedia project "Voice". Based on the set goals and objectives, the process of analysis will be conducted in two phases: to analyze technological progress and novelties, as well as the transformation of consciousness that will lead us to the next stage of evolution; and to analyze how multimedia corresponds to these processes. It is the research on these issues that constitutes the scientific novelty of the article. In the conclusions, it is emphasized that we are in an era of scientific-technological progress that leads to Transhumanism. The evolution of humanity is not only related to technological changes but also to the transformation of consciousness. Multimedia music is ideally suited to reflect these changes for the following reasons: Transhumanism is based on the idea of human evolution. Multimedia music with new compositional approaches also transforms consciousness and prepares us for a new stage of humankind's evolution in its turn; there occurs an unprecedented integration of scientific branches, and multimedia music is also a synthetic genre. Multimedia music also destroys stereotypes of compositional thinking. The recommendation is to integrate multimedia music samples into musical education and concert programs. [ABSTRACT FROM AUTHOR]

Rooted in a Durkheimian functionalist reading of religion, in this article, we present and discuss the results of a scoping study of on-line sources on the delivery of spiritual care during the COVID-19 pandemic in England. Spiritual care highlights the bond between healthcare and religion/spirituality, particularly within the growing paradigm of holistic and humane care. Spiritual care is also an area where the importance of the physical presence of receivers and providers is exceptionally important, as a classic anthropological understanding of the religious ritual would maintain. Three themes were found, which speak to changes brought about by the pandemic. These revolve around disembodiment, solitude, and technology in spiritual care, of religious and non-religious nature. A fourth theme encapsulates the ambivalence in the experience of spiritual care delivery, whereby distant and virtual care could only partially compensate for the impossibility of physical presence. On the one hand, we draw from anthropology of the ritual and phenomenology to make the case for the inalienability of intercorporeality in being there for the other. On the other hand, relying on digital religious studies and post-human theories, we argue for an opening up to new ways of conceptualising the body, being there, and being human. [ABSTRACT FROM AUTHOR]

The purpose of this article is to present and discuss some theoretical keys and possible lines of inquiry to address the culture-nature relations and the processes of production of space in Patagonia. In more specific terms, we take a critical approach to analyze these issues from a post-human perspective. That is, from the relationships and interactions between the various species and materialities (human and non-human) that make up the Chilean Patagonia. A central issue here is to collaborate in the maturation of new perspectives that allow us to imagine and design other possible futures with less socio-territorial inequalities for the region. Indeed, considering the current panorama where conservationist practices and discourses abound, it seems relevant to focus on the nature, capital, and desire plot. In this regard, we propose that the hegemonic practices of conservationism supported by different social valuations and State regulations tend to reinforce modern —anthropocentric— rationality and, ultimately, to appear as advanced and sophisticated forms of capital accumulation.

This article describes how a group of language undergraduates in a local university in the periphery in the Global South conceptualised and enacted the notion of the ‘ecological university’. Theoretically grounded in critical and post-humanist perspectives on education, and language education in particular, and notions of the ecological and the measured university, this qualitative study was conducted in 2018–19. Students created artistic multimodal works to portray their visions of the ecological university prompted by a language course syllabus and an arts-based methodology. They complemented their creations with concrete activism in their social milieu to contribute to making their university ecological. Combining discourse, content and post-qualitative analyses, findings show that the students envisioned three essential elements to enact the transformative role of their university: a) love for and commitment to others; b) a human rights education foundation; and c) a basis in local activism. Implications for pedagogy are considered, centred on the significance of arts-based pedagogies and methodologies to challenge predominant characterisations of the accountable university in the setting and foster student activism. [ABSTRACT FROM AUTHOR]

This article argues that contemporary education policies promoted by UNESCO and the OECD are embracing two distinct post-humanist visions, which I call the 'sustainable futures' and the 'techno-solutionist' strand. I will relate these strands to two conflicting agendas of education after World War II: the humanistic-emancipatory perspective represented by UNESCO, and the 'economics of education' movement, which was dominant in the OECD. I argue that comparative education scholars would be well advised to draw on the humanistic and democratic traditions of the field in critically analysing the range of promissory visions and master narratives that have emerged recently which carry de-humanising tendencies and represent a challenge to democracy. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Engineering Research & Development (IJERAD) is the property of International Journal of Engineering Research & Development 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 Argentinian Journal of Applied Linguistics is the property of Federacion Argentina de Asociaciones de Profesores de Ingles 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.)

Teacher education in early childhood learning environments (ECLE) is a generally neglected space in teaching and learning, more so when the focus is on relationality and sustainability. ECLE refers to the Care and Education of children between 2-4 years of age. The focus of this paper is on ECLE from a post-humanist perspective, which goes in tandem with UNESCO's 17 Sustainable Development Goals. Emphasis is on inclusive economic development through environmentally sustainable social inclusion for all. Relationality has been chosen because of its power to advance the deconstruction of the hitherto taken for granted canons of humanism and enlightenment that promote hierarchies in knowledge and its production. These hierarchies disregard the voices of the vulnerable and the excluded, in terms of social class and other markers like age, but most importantly their erroneously assumed lack of knowledge. To date, the voices of the aspirant teachers in ECLE, as well as those of the children and parents, are non-existent when teacher education programmes are designed and implemented. This paper reveals that including the voices of these beneficiary communities enhances the quality of the discourse, theorisation and praxis in the provision of ECLE, as well as in the crafting of relevant teacher education programmes. Thus, the design and delivery of a programme is better based on the relationalities among humans, animals and plants; and between them and inanimate entities like infrastructure and resources. The relationality among all of these in the crafting of the beyond human is enhanced using advanced digital technologies. A relational approach recognises our entanglement with our entire universe in a manner that does not centre on identity. Quality therefore is about the ever-increasing complexity of diffractions of multi-layered and multi-perspective engagements across borders. [ABSTRACT FROM AUTHOR]

This article examines the eligibility of a theatre-based method in transdisciplinary research into human–nature connectedness. We elaborate on a need to refine scientific tools with creative means of art to find novel ways to explore dimensions of human–nature relations unobtainable with conventional scientific methods. Over the past few decades, arts-based research (ABR) methods have gained more popularity in academic research as they offer opportunities to approach aspects previously neglected in science, such as embodied and sensory experience. In this article, we describe the study accomplished in the form of site-specific performance at a nature conservation area combined with qualitative research inquiry focusing on participants' ideas and experiences of nature. We reflect on the benefits of combining art and science when aiming at a better understanding of the range of variegated ideas and conceptualizations behind human behaviour, and at gaining knowledge of topics that are complex and contradictory. [ABSTRACT FROM AUTHOR]

The advancement of the human race and the emergence of new ideologies/movements often come hand in hand. Posthumanism is a concept whose origin can be traced to the 1980s when people began to challenge the long-established views of humanism. Humanism emphasises that the world be evaluated through a fixed moral hierarchy where the human species must be placed on top of it. On the contrary, post-humanism challenges this view by highlighting the importance of redefining what it means to be human. It urges people to embrace different identities and see the world beyond its basic dualistic nature. This paper examines how post-humanistic ideas can be employed as tools to mould the villain, Jho Low, in Tom Wright's and Bradley Hope's Billion Dollar Whale. This article draws on ideas from Donna Haraway (1985) in relation to the concept of 'cyborg' and Francesca Ferrando's (2019) discussion on postdualism that breaks the categorical differences between humans and other non-human objects. It argues that the book's villain, Jho Low, has been transformed so significantly that he is no longer bound by his origins, physical presence, and abilities attributed to humans, eventually rendering him invincible. It also highlights the idea that, just as with any other human, villains evolve, too, offering a different perspective through the post-humanistic lens. [ABSTRACT FROM AUTHOR]