3 - 5 Temple Cottages, Dublin, Republic of Ireland. Includes: text, ill, plans, elevs, section. Special mention award ; The 3 houses were converted to a single dwelling

34 Palmerstown Road, Dublin, Republic of Ireland. Includes: Text, photos, plans, sections, elevs.

Chapter 3 outlines our three conceptual innovations for the study of European integration and EU interventions in the socioeconomic field. First, we shift from the classical distinction of negative and positive integration to one that distinguishes horizontal and vertical integration modes. Second, we propose to go beyond the classical, state-centred (intergovernmental or federal) paradigms of EU law and political science, as we have found that the EU’s new economic governance (NEG) regime mimics the corporate governance regime that transnational corporations use to steer the activities of their subsidiaries and their workforce. Finally, we pursue an analytical approach that complements existing EU politicisation studies, which assess the salience of Eurosceptic views in media debates, opinion polls, elections, and referenda, as we must study EU politicisation also at the meso-level of interest politics. After all, the political cleavages that structure national politics have neither been created in individuals’ minds at the micro-level nor are they simply an outcome of systemic macro-level changes.

This essay critically evaluates the political economy of Web3 and offers a neo-institutional model to explain qualitative observations of contemporary digital social movements. By starting to develop a sociological model of Web3 rooted in micro-organizational practices, including trust mediation and social coproduction, this essay re-evaluates assumptions of scarcity, economic value, and social belonging. It concludes by introducing a novel research programme to study digital polycentric governance that focuses on community self-governance of digital common pool resources (DCPRs) and looks forward to empirical research using on-chain datasets from Decentralized Autonomous Organizations (DAOs).

Responses to experimental writing by Irish women poets have tended to be framed in terms of the American tradition. This has served to obscure the distinctiveness of these poets, both as a strand of the Irish tradition and among themselves, in the highly individual bodies of work produced by Susan Howe, Maggie O’Sullivan, and Catherine Walsh. The American-born Howe has been linked to the Language poets, but represents a complex intertwining of personal history and literary exchanges between Ireland and the United States. With its heavy use of parataxis and open-field poetics, Howe’s work opens itself up to wide historical vistas. O’Sullivan’s work, written from England, also stresses open-field forms while showing affinities with the sound poetry of Bob Cobbing and the ‘antiabsorptive’ poetics of Charles Bernstein. Nevertheless, the connection with the Irish tradition is strongly stressed, as is the case also with Catherine Walsh. Walsh’s writing on Dublin is unique in modern Irish writing, notably in its focus on minority and marginalised communities. In the ‘forms of attention’ required by all three writers, Irish women’s poetry remakes itself in unexpected and fascinating ways.

Magdalene institutions in Ireland date from the (mid-)eighteenth century, and until the late nineteenth century their history parallels that of asylums for poor and destitute women found all over Europe, run by religious orders or lay-managed philantrophic concerns seeking to provide needy women with refuge. Magdalene asylums often provided training and references of good character for these women so that after their rehabilitation they could go into service and earn a living. The Magdalenes were run according to Protestant or Catholic ethos: most Christian denominations took the life of Mary Magdalene as their inspiration. Christian traditions hold that Mary Magdalene was a prostitute who did penance for her sinful ways by washing the feet of Jesus and drying his feet with her hair. Jesus forgave Mary Magdalene her sins and she became one of his most prominent followers. The rationale for these institutions was that even the prostitute, that most scandalous and sinful of women, could be forgiven for her sins if she was sufficiently remorseful and did penance for her sins. The Christian concept of penance involves actions of humility and labour—the more humble and more onerous the labour, the greater Divine grace and forgiveness might be bestowed. Many Christian traditions have focused on controlling the reproductive and sexual bodies of women on the assumption that female sexuality is replete with causing ‘occasions of sin.’ The nominally celibate, exclusively male Roman Catholic clergy long monitored and admonished monitoring Catholic women’s reproduction and sexuality, promoting a cultural view that women (like their Biblical foremother Eve) tempt men into sexual sin.

This chapter focuses on impression management in accounting communication. Impression management entails the construction of an impression by organisations with the intention to appeal to their audiences, including shareholders, stakeholders, the general public, and the media. If successful, it undermines the quality of financial reporting and capital misallocations may result. What is more, wider social and political consequences include unwarranted support by non-financial stakeholders or by society at large. Impression management is examined by reference to four perspectives: the economic, psychological, sociological, and critical. These variously conceptualise impression management as reporting bias, self-serving bias, symbolic management, and ideological bias.

I defend a Davidsonian approach to weakness of will against some recent arguments by John McDowell, and adapt the approach to meet other objections. Instead of treating one’s better judgement as a conditional judgement about what is desirable to do given available reasons, it is proposed to treat it as an unconditional judgement about what is desirable to do from a rational perspective that one takes to be the right perspective to have. This makes sense of Aristotle’s claim that desire is for the good or the apparent good: judgements of desirability generally concern the apparent good, whereas judgements of desirability from rational perspectives that are judged to be the ones to have are judgements of the actual good. Weakness of will occurs when one’s actual rational perspective is not the one that one takes to be the one to have - i.e. when one’s judgement of the apparent good does not coincide with one’s judgement of the actual good. One makes two judgements – one from an adopted perspective that one judges to be the one to have and one from one’s actual perspective.

Leonardo Padura Fuentes oggi è uno dei giallisti cubani più conosciuti e letti all’estero. I suoi romanzi interpretano la realtà in modo critico e disincantato. Lo scrittore svolge la sua critica dall’interno dell’Isola e utilizza la sua arte per descrivere la complessità sociale habanera tramite una nuova forma di romanzo poliziesco.

Adorno’s work contains a number of radical criticisms of Hegel that reveal deep philosophical differences between the two philosophers. He represents Hegel’s philosophy as directed, ultimately, against particularity and individual experience. The core motivation of Hegel’s philosophy, Adorno argues, is a concern with system and universality. Conceived in this way it is antagonistic to the idea of non-identity, the very idea that lies at the centre of Adorno’s philosophical project.

Anyone familiar with Minoan art will be aware of the large number of representations of crocuses - on ceramics,, on wall paintings, in faience, perhaps on seastones, and also in Linear B. The exact species of crocus shown has been a hotly debated topic for many years, with most experts favouring either Corcus cartwrightianus or Crocus sativus (see Amigues 1988 for a summary). They are both purple, autumn-flowering plants, the only difference being that the stimas of C. cartwrightianus are about 1 cm. shorter than those of C. sativus (Matthew 1999: 21-22). The DNA of both plants is very similar, and it has been suggested that C. cartwrightianus is perhaps the wild ancestor of the cultivated C. sativus (Frilli Caiola 1999: 32; Matthew 1982: 56). Indeed, today on the island of Santorini, C. cartwrightianus is still gathered for its saffron (Tzachili 1994). However, the debate over which of theses two species was depcited is redundant for the purposes of this paper, as both of them can provide saffron.

This chapter discusses humour as it is deliberately produced by organizations through advertising. Using beer advertisements as an example, our aim is to explain the increasing prevalence of advertising-based organizational humour during the period that has come to be known as late capitalism. Drawing on the literature on humour in advertising, the chapter explores the irony of how such advertisements provide a comedic critique of the code that acts to control and construct consumers, while also being a constitutive part of that process.

This article begins with looking at the disciplines of literary studies and history to discuss how they are distinct yet share a certain overlapping ground. Literary studies’ focus on the subject matter of affect and historians’ focus on verifying facts are rudimentary distinctions between the fields but despite the differences in method and perspective between these disciplines, the boundaries of feminist history and feminist literary studies have intersected to create a shared territory for the field of the history of women, in which the examination of affect is a crucial focus. Romantic passion between women still remains a problematic topic for women’s history but is a fertile area of study in gender history. The article looks at the relatively recent academic endeavour of historicising masculinity, and on the new work, which focuses on understanding the expression and status of emotion in male bonding. The argument is made that these historians of masculinity follow in the footsteps of feminist historical studies of affect and feminist gender history. The essay closes with thought on how this focus on historicising affect, specifically love, commitment, friendship and desire for intimacy has reverberations in contemporary society.

The nurturing that produces love, care, and solidarity constitutes a discrete social system of affective relations. Because the relational realities of nurturing and caring constitute a distinct form of social practice, the affective system is a site of political import, separate from, though intersecting with economic, political, and cultural systems. This chapter claims that affective relations are not social derivatives in matters of social justice. Rather, they are productive, materialist relations that constitute people collectively, both positively and negatively, in mental, emotional, corporeal, and social terms. The chapter highlights the merits of Fraser’s three-dimensional theory of justice (2008) but also its limitations regarding the sociological and political realities of the affective domain of social life.

Affective relations are not social derivatives subordinate to economic, political, or cultural relations in matters of social justice. Rather, they are productive, materialist human relations that constitute people mentally, emotionally, physically, and socially. The nurturing work that produces love, care, and solidarity operates under principles of other-centredness, even when it fails in this purpose. Furthermore, neither love nor care are purely personal or intimate matters; care exists as a public practice, be it in terms of health care, environmental care, community care, educational care or public welfare; solidarity can be regarded as the political expression of such public care. Because the relational realities of nurturing (and their counterpoint, neglect) operate as a distinct set of social practices, love, care and solidarity relations are sites of political import that need to be examined separately in social justice terms. The lack of appreciation of affective relations leads to a failure to recognise their pivotal role in generating injustices in the production of people in their humanness. This paper outlines a framework for thinking about affective relations in structural social justice terms. In so doing, it hopes to contribute to the redistribution, recognition, representation debate about justice by making the case for a fourth dimension, relational justice. The framework is sociologically informed by theoretical work and empirical research undertaken on love, care and solidarity. It takes a structural rather than individualist approach to social justice, arguing that equality of conditions matter as it is impossible to have anything but weak forms of equality of opportunity in economically and politically (structurally) unjust societies.

There is a care crisis in higher education, not only in terms of how care is devalued at the boundaries of family and paid work, but in the devaluation of care of the self, and the care work required for good teaching, learning and research. Neoliberal policies, instituted through new managerial practices, have extended, and reconstituted an older liberal perspective that the ‘normal’ student is care-free and without relational commitments. A highly individualised entrepreneurialism at the heart of the academy has allowed a particular care-less form of competitive individualism to flourish. But the carelessness endemic to new managerialism can be challenged, and part of the resistance is naming it and critiquing it intellectually. The challenge is a deep epistemological one in the first instance. It involves teaching and researching in a care-centric and social justice oriented-way. It requires thinking-with-care (Puig de la Bellacasa 2012) combined with a new epistemology of resistance (Medina 2013). If we are to move away from capitalocentric to care and social justice-centred thinking inside and outside the academy, an intellectual appreciation of the relationality and interdependence of the human condition, and of mutual dependencies, human and non-human are vital (Lynch 2021).