""Is this intervention effective?" This is a question that social workers have asked themselves since the birth of the profession and which social welfare agents have asked since the birth of our country. In our attempts at advancing the social welfare of the client and society, it is essential that we constantly evaluate the impact of our interventions. Over the years, however, the above question has yielded some surprising answers. During the Colonial era, those individuals suffering from mental illness who demonstrated a proclivity for aberrant and sometimes harmful behaviors were locked away in barns or small rooms. During the late 1800s in New York City, social welfare agents organized the orphan trains, sending poor immigrant children-many who were not orphans-out to the more "wholesome" environment of family farms in the Midwest. In the 1950s, social workers placed themselves in the role of social police by conducting midnight 'raids' (i.e. unscheduled visits at midnight) at the homes of welfare recipients to ensure that welfare mothers were not benefiting from a man's company in secret, and thus, disqualifying themselves from receiving aid. Looking upon these interventions with our present eyes, from a viewpoint firmly grounded in notions of self-determination and empowerment, our profession can easily see the moral failings of these interventions. From these examples, as a profession we are able to note that simply applying good intentions-by themselves-are not adequate to ensure effective and worthy interventions. We are also able to note that simply having an outcome measure is not enough to ensure the worthiness of an intervention, as the examples above contained easily measured outcomes"--

Operating within the framework of postcolonial studies and decolonial theory, this important work starts from the assumption that the violence exercised by European colonialism was not only physical and economic, but also ‘epistemic’. Santiago Castro-Gómez argues that toward the end of the eighteenth century, this epistemic violence of the Spanish Empire assumed a specific form: zero-point hubris. The ‘many forms of knowing’ were integrated into a chronological hierarchy in which scientific-enlightened knowledge appears at the highest point on the cognitive scale, while all other epistemes are seen as constituting its past. Enlightened criollo thinkers did not hesitate to situate the Black, Indigenous, and mestizo peoples of New Granada in the lowest position on this cognitive scale. Castro-Gómez argues that in the colonial periphery of the Spanish Americas, Enlightenment constituted not only the position of epistemic distance separating science from all other knowledges, but also the position of ethnic distance separating the criollos from the ‘castes’. Epistemic violence—and not only physical violence—is thereby found at the very origin of Colombian nationality.

Beginning in the late Southern Sung one sect of Confucianism gradually came to dominate literati culture and, by the Ming dynasty, was canonized as state orthodoxy. This book is a historical and textual critique of the construction of an ideologically exclusionary conception of the Confucian tradition, and how claims to possession of the truth—the Tao—came to serve power.

This is the first in-depth critical appraisal in English of the political, legal, and cultural writings of Carl Schmitt, perhaps this century's most brilliant critic of liberalism. It offers an assessment of this most sophisticated of fascist theorists without attempting either to apologise for or demonise him. Schmitt's Weimar writings confront the role of technology as it finds expression through the principles and practices of liberalism. Contemporary political conditions such as disaffection with liberalism and the rise of extremist political organizations have rendered Schmitt's work both relevant and insightful. John McCormick examines why technology becomes a rallying cry for both right- and left-wing intellectuals at times when liberalism appears anachronistic, and shows the continuities between Weimar's ideological debates and those of our own age.

What is a popular image of science and where does it come from? Little is known about the formation of science images and their transformation into popular images of science. In this anthology, contributions from two areas of expertise: image theory and history and the sociology of the sciences, explore techniques of constructing science images and transforming them into highly ambivalent images that represent the sciences. The essays, most of them with illustrations, present evidence that popular images of the sciences are based upon abstract theories rather than facts, and, equally, images of scientists are stimulated by imagination rather than historical knowledge.

The field of political science has not given sufficient attention to pedagogy. This book outlines why this is a problem and promotes a more reflective and self-critical form of political science pedagogy. To this end, the author examines innovative work on radical pedagogy such as critical race theory and feminist theory as well as more traditional perspectives on political science pedagogy. Bridging the divide between this research and scholarship on both teaching and learning opens the prospect of a critical, radical and utopian form of political science pedagogy. With chapters on Socrates, Frantz Fanon, Paulo Freire, Leo Strauss, Sheldon S. Wolin, e-learning, and a prison field trip, this book outlines a new path for political science pedagogy.

The Ends of Critique re-examines the stakes of critique in the 21st century. In view of increasingly complex socio-political realities and shifts in a fully globalized world, the roles and manners of critique also change. The volume offers an unprecedented re-examination of critique under those conditions of global entanglement and asymmetrical relations from a diversity of scholarly perspectives within the humanities. All contributions move the notion of critique into more diverse traditions than the Eurocentric, Kantian tradition and emphasize the need to attend to a plurality of critical perspectives. The volume’s reflections move critique toward a situated, perspectival, and entangled critical stance, with interventions from decolonial and systemic, deconstructive and (post)human(ist) perspectives. In that way, the volume develops a decidedly different approach to critique than recent considerations of critique as post-critique (Felski) or those endebted to Frankfurt School thought and liberal theories of democracy. It is the first full-length research publication of the interdisciplinary research network Terra Critica.

Available open access digitally under CC-BY-NC-ND licence Transhumanism is a philosophy which advocates for the use of technology to radically enhance human capacities. This book interrogates the promises of transhumanism, arguing that it is deeply entwined with capitalist ideology. In an era of escalating crisis and soaring inequality, it casts doubt on a utopian techno-capitalist narrative of unending progress. In critiquing the transhumanist project, the book offers an alternative ethical framework for the future of life on the planet. As the debates around the advancement of AI and corporate-led digital technologies intensify, this is an important read for academics as well as policy makers .

Tamsin Jones believes that locating Jean-Luc Marion solely within theological or phenomenological discourse undermines the coherence of his intellectual and philosophical enterprise. Through a comparative examination of Marion's interpretation and use of Dionysius the Areopagite and Gregory of Nyssa, Jones evaluates the interplay of the manifestation and hiddenness of phenomena. By placing Marion against the backdrop of these Greek fathers, Jones sharpens the tension between Marion's rigorous method and its intended purpose: a safeguard against idolatry. At once situated at the crossroads of the debate over the turn to religion in French phenomenology and an inquiry into the retrieval of early Christian writings within this discourse, A Genealogy of Marion's Philosophy of Religion opens up a new view of the phenomenology of religious experience.

This book explores the aporias of liberal democracy, freedom, care, and justice--with the seemingly at-odds ideas of neoliberal fascism, racism, sexism, and other forms of violence. As Derrick Bell and others have argued that racism is inherent in US democracy, I examine the intertwined concepts of justice and freedom with fascist ideas that unsettle democratic practices of freedom and political equality. There is ongoing tension that uproots democratic practices driven by the very ideals of democracy itself. Freedom is acquired for one group while circumscribing it for others. In analyzing the troubling neoliberal fascist leanings of our times, I explore the origins of US liberalism to diagnose our current state of politico-theological abyss. In that regard, our own field of pastoral care needs to address its complicity in the current devolving situation of the neoliberal fascist ideologies in US society. Fascist and nationalist ideologies rely foremost on perpetuating mythic ideologies, masking reality, and controlling our epistemologies. In charting a new genealogy for spiritual care, I argue that the image of care as articulated by W. E. B. DuBois--one of Third World liberation that addresses the decoloniality of the entombed soul--should be the primary genealogy of spiritual care for our field today.