Lifeworld Inc. : and what to do about it

Can we detect changes in the way that the world turns up as they turn up? This paper makes such an attempt. The first part of the paper argues that a wide-ranging change is occurring in the ontological preconditions of Euro-American cultures, based in reworking what and how an event is produced. Driven by the security – entertainment complex, the aim is to mass produce phenomenological encounter: Lifeworld Inc as I call it. Swimming in a sea of data, such an aim requires the construction of just enough authenticity over and over again. In the second part of the paper, I go on to argue that this new world requires a different kind of social science, one that is experimental in its orientation—just as Lifeworld Inc is—but with a mission to provoke awareness in untoward ways in order to produce new means of association. Only thus, or so I argue, can social science add to the world we are now beginning to live in

Language and Groundwater: Symbolic Gradients of the Anthropocene

This article argues that geographers must study the power of words as integral parts of human–environment relationships, with particular attention to local meanings, to intervene more effectively in the Anthropocene. Words are important tools by which people come to understand environmental changes and develop plans to facilitate mitigation and adaptation or, alternatively, to postpone these responses. This project considers the portion of Texas underlain by the Ogallala aquifer as a system of communication, exploring stakeholder articulations through in-depth interviews. The semiotic concepts of gradients, grading, degradation, and grace are employed to facilitate consideration of how verbal articulations intersect with resource use, conservation, anthropogenic environmental change, and action within a highly conservative political context.Office of the VP for Researc

A Greater Means to the Greater Good: Ethical Guidelines to Meet Social Movement Organization Advocacy Challenges

Existing public relations ethics literature often proves inadequate when applied to social movement campaigns, considering the special communication challenges activists face as marginalized moral visionaries in a commercial public sphere. The communications of counter-hegemonic movements is distinct enough from corporate, nonprofit, and governmental organizations to warrant its own ethical guidelines. The unique communication guidelines most relevant to social movement organizations include promoting asymmetrical advocacy to a greater extent than is required for more powerful organizations and building flexibility into the TARES principles to privilege social responsibility over respect for audience values in activist campaigns serving as ideological critique

Local natures? Climate change, beliefs, facts and norms

It is banal to say that different beliefs provide the basis for different conceptions of the good and diverse ways of life, the protection of which will seem to many to be paramount as a matter of justice. But what happens when those beliefs are about global processes of the magnitude of those involved in climate change, with the scale of their implications? How, and to what extent, should the diversity of local beliefs about factors relevant to climate change be factored into a normative response to the challenges it poses? This article is framed in response to the companion piece ‘Local perceptions in climate change debates’, which presents detailed contrasts between such beliefs in Peru and the South Tyrol. Focusing on perceptions of the nature/culture relationship as an example, I contrast ‘globalist’ and ‘localist’ normative responses to evidence of such diversity in belief. Both are limited, to the extent that they dwell on the fair treatment of beliefs. I argue that normatively speaking, what is crucial is not accommodating diversity in belief – as if beliefs about the factors implicated in climate change were on a par with other beliefs about the nature of the good – but acknowledging the requirement to make ‘thick’ commitments about which such beliefs are most adequate. Alongside their fascinating contributions in other respects, anthropological findings can be crucial in this one. They will help furnish the kind of understanding of human/nature relations on which a political philosophy of climate change must depend