This title offers a new reading of the work of Kierkegaard in relation to metaphysics and political theory. Alison Assiter argues that the notion of the person that lies at the heart of the liberal tradition is derived from a Kantian and Cartesian metaphysic. This metaphysic, according to her, is flawed and it permeates a number of aspects of the tradition. Significantly, it excludes certain individuals, those who are labelled 'mad' or 'evil'. Instead, she offers an alternative metaphysical image of the person that is derived largely from the work of Kierkegaard.Assiter argues that there is a strand of Kierkegaard's writing that offers a metaphysical picture that recognises the dependence of people upon one another. He offers a moral outlook, derived from this, that encourages people to 'love' one another. Inspired by Kierkegaard, Assiter goes on to argue that it is useful to focus on needs rather than rights in moral and political thinking and to defend the view that it is important to care about others who may be far removed from each one of us. Furthermore, she argues, it is important that we treat those who are close to us, well.

This book offers a new materialist thesis that focuses on the dynamic biological core of humans, shared with other animals and the rest of the natural world, to develop a radical theory of human rights. It therefore makes a unique contribution to literature and to academic and societal debates both on new materialisms and on human rights. Many on the political far right deride the concept of a human right. This has occurred in tandem with a growing contempt for the rule of law and for obligations to protect land or the environment, to recognize the rights of minorities, or even to respect the various mechanisms of democracy. On the other hand, ccontemporary 'left-wing' inspired literature has also rejected the concept of a human right as Enlightenment inspired and 'western'. This has gone hand in hand with a contestation of 'essentialism' and 'universalism'. These theoretical positions have been variously critiqued as racist, sexist as well as Eurocentric. Drawing on metaphysics and ethics, with protagonists drawn from traditions across analytic and continental philosophy and feminist theory, Assiter challenges these critics to form a distinctive new materialist position. Most people - defenders and critics - take for granted that the concept of human rights and the universal view of humanity derive from the European Enlightenment. However, this book develops a different story of its origin, from the earlier period of both Aristotle and the Zoroastrian Persian Empire, and locates the concept of a right partly in our biological core, yet challenges the assumption that this is constructed by language of any kind specifically including scientific discourse.

The book is a contribution to the literature on refugees, spanning politics, sociology, philosophy, psychology, psycho-social studies and also post-colonial studies. Its focus is on the qualitative research of Armin Danesh on nine political refugees from Iran and also on his own story as a political refugee. It offers an outline of a refugee experience which demonstrates their strength and resilience and their agency in their new country. It therefore offers a distinct challenge to the literature that tends to stigmatise refugees as a 'problem' to be pushed to one side or as victims, to be cared for and helped. Finally its focus on the fight of these refugees for justice and human rights as well as rights for women in their country of origin - Iran - challenges those post-colonial theorists who view the discourse of human rights as a westo-centric and problematic discourse.

This book offers a new materialist thesis that focuses on the dynamic biological core of humans, shared with other animals and the rest of the natural world, to develop a radical theory of human rights. It therefore makes a unique contribution to literature and to academic and societal debates both on new materialisms and on human rights. Many on the political far right deride the concept of a human right. This has occurred in tandem with a growing contempt for the rule of law and for obligations to protect land or the environment, to recognize the rights of minorities, or even to respect the various mechanisms of democracy. On the other hand, ccontemporary 'left-wing' inspired literature has also rejected the concept of a human right as Enlightenment inspired and 'western'. This has gone hand in hand with a contestation of 'essentialism' and 'universalism'. These theoretical positions have been variously critiqued as racist, sexist as well as Eurocentric. Drawing on metaphysics and ethics, with protagonists drawn from traditions across analytic and continental philosophy and feminist theory, Assiter challenges these critics to form a distinctive new materialist position. Most people - defenders and critics - take for granted that the concept of human rights and the universal view of humanity derive from the European Enlightenment. However, this book develops a different story of its origin, from the earlier period of both Aristotle and the Zoroastrian Persian Empire, and locates the concept of a right partly in our biological core, yet challenges the assumption that this is constructed by language of any kind specifically including scientific discourse.

A critical assessment of Structuralism and Post-Structuralism and their significance to Marxism and feminism. Assiter challenges commonly held views regarding Althusser's contribution to Marxism and offers an alternative to radical feminism.;The author's books include "Pornography, Feminism and the Individual" and she has edited "Radical Philosophy" for twenty years.

There has been a recent revival of interest in reading Kierkegaard as an ontologist, as a thinker who engages with questions about the kinds of entity or process that constitute ultimate reality. This new way of reading Kierkegaard stands alongside a revival of interest in ontology and metaphysics more generally. This highly original book concentrates on the claim that Kierkegaard focuses in part on ontological questions and on issues pertaining to the nature of being as a whole. Alison Assiter asserts that Being, for Kierkegaard, following Schelling, can be read in terms of conceptions of birthing-the capacity to give birth as well as the notion of a birthing body. She goes on to argue that the story offered by Kierkegaard in The Concept of Anxiety about the origin of freedom connects with a birthing body, and that Kierkegaard offers a speculative hypothesis, in terms of metaphors of birthing, about the nature of Being.

There has been a recent revival of interest in reading Kierkegaard as an ontologist, as a thinker who engages with questions about the kinds of entity or process that constitute ultimate reality. This new way of reading Kierkegaard stands alongside a revival of interest in ontology and metaphysics more generally. This highly original book concentrates on the claim that Kierkegaard focuses in part on ontological questions and on issues pertaining to the nature of being as a whole. Alison Assiter asserts that Being, for Kierkegaard, following Schelling, can be read in terms of conceptions of birthing-the capacity to give birth as well as the notion of a birthing body. She goes on to argue that the story offered by Kierkegaard in The Concept of Anxiety about the origin of freedom connects with a birthing body, and that Kierkegaard offers a speculative hypothesis, in terms of metaphors of birthing, about the nature of Being.

This text uses a case study approach to show how life-skills can be developed in a range of higher education subject areas. It also looks at the changes which can be made to the curriculum to facilitate this sort of learning. The case studies are set against a more theoretical background.

This text uses a case study approach to show how life-skills can be developed in a range of higher education subject areas. It also looks at the changes which can be made to the curriculum to facilitate this sort of learning. The case studies are set against a more theoretical background.

This text questions whether in fact we do live in a postmodern age. Its critique of postmodernist, feminist thought offers a broad introduction to postmodernist thought and in the process reconsiders the modernist position. The first half of the book is critical in focus, offering a critique of some of the most influential feminist theorists and of postmodernism as a movement. This section concludes with a defence of "realism" in the theory of meaning arguing that we should not wholly reject the liberal humanist subject. The second half of the book is a reassessment of the notions of essentialism, the humanist subject, and knowledge of an objective reality. Contrary to some postmodernists, for example, it argues that some viewpoints can be described as true or false, right or wrong; and that we can make claims that are universally true of women. For the student, this text aims to provide an overview of postmodernism and French feminist thought, giving pointers to major protagonists and further reading.

This text questions whether in fact we do live in a postmodern age. Its critique of postmodernist, feminist thought offers a broad introduction to postmodernist thought and in the process reconsiders the modernist position. The first half of the book is critical in focus, offering a critique of some of the most influential feminist theorists and of postmodernism as a movement. This section concludes with a defence of "realism" in the theory of meaning arguing that we should not wholly reject the liberal humanist subject. The second half of the book is a reassessment of the notions of essentialism, the humanist subject, and knowledge of an objective reality. Contrary to some postmodernists, for example, it argues that some viewpoints can be described as true or false, right or wrong; and that we can make claims that are universally true of women. For the student, this text aims to provide an overview of postmodernism and French feminist thought, giving pointers to major protagonists and further reading.

For well over a decade, half-baked analysis and phony science have been used by some feminists to side-track the women's movement into puritanical campaigns against sexual material and imaginative sexual exploration. Many feminists would say that this widely publicised version of feminism is itself sexist, and that the increasingly vocal anti-pornography campaigns are founded on theoretical dead-ends that have allowed feminists to deviate drastically from the basic goals of women's liberation. Bad Girls & Dirty Pictures puts these anti-sex, anti-porn arguments under the microscope of a more thorough and considered feminist analysis. It examines the flaws in the research that purports to prove the harm of pornography and warns against the continuing use of censorship by politicians and the moral right, as well as exposing the dangers of anti-porn feminist arguments. Contributions from a wide range of women, including sex workers and academics, remind us that pornography does not have a special place in our oppression, and that censorship must still be seen as dangerous enemy of women. Bad Girls & Dirty Pictures is a much-needed antidote to falsehoods, shabby thinking, and patronising sexism that have fuelled anti-pornography campaigns and misled the women's movement.

Alison Assiter argues that the notion of the person that lies at the heart of the liberal tradition is derived from a Kantian and Cartesian metaphysic. This metaphysic, according to her, is flawed and it permeates a number of aspects of the tradition. Significantly it excludes certain individuals, those who are labelled 'mad' or 'evil'. Instead she offers an alternative metaphysical image of the person that is derived largely from the work of Kierkegaard. Assiter argues that there is a strand of Kierkegaard's writing that offers a metaphysical picture that recognises the dependence of people upon one another. He offers a moral outlook, derived from this, that encourages people to 'love' one another. Inspired by Kierkegaard, Assiter goes on to argue that it is useful to focus on needs rather than rights in moral and political thinking and to defend the view that it is important to care about others who may be far removed from each one of us. Furthermore, she argues, it is important that we treat those who are close to us, well.

'Assiter's book offers an interesting commentary, explaining what is wrong with porn, but also illuminating the failure of the radical feminist critique of porn and the inadequacy of censorship.' Labour/Le Travail A refreshing critique of liberal and radical feminist perspectives on pornography.