By Thomas Ryan (auth.)
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Questions in regards to the nature of cash have won a brand new urgency within the aftermath of the worldwide monetary concern. while many folks have much less of it, there are extra kinds and structures of cash, from neighborhood currencies and social lending to cellular cash and Bitcoin. but our realizing of what funds is—and what it will probably be—hasn’t stored velocity. within the Social lifetime of funds, Nigel Dodd, one in every of today’s best sociologists of cash, reformulates the idea of the topic for a postcrisis global within which new varieties of funds are proliferating.
What counts as valid motion by way of vital banks that factor foreign money and set coverage? What underpins the best of nongovernmental actors to create new currencies? and the way may possibly new kinds of cash surpass or subvert government-sanctioned currencies? to respond to such questions, The Social lifetime of cash takes a clean and wide-ranging examine glossy theories of money.
One of the book’s significant matters is how funds will be wrested from the domination and mismanagement of banks and governments and restored to its basic place because the “claim upon society” defined through Georg Simmel. yet instead of advancing another critique of the state-based financial procedure, The Social lifetime of cash attracts out the utopian points of cash and the ways that its transformation may well in flip remodel society, politics, and economics. The e-book additionally identifies the contributions of thinkers who've now not formerly been considered financial theorists—including Nietzsche, Benjamin, Bataille, Deleuze and Guattari, Baudrillard, Derrida, and Hardt and Negri. the outcome presents new methods of puzzling over cash that search not just to appreciate it yet to alter it.
Nigel Dodd is professor of sociology on the London tuition of Economics. he's the writer of The Sociology of cash and Social conception and Modernity.
Andrew Sayer undertakes a primary critique of social science's problems in acknowledging that people's relation to the area is considered one of hindrance. As sentient beings, able to flourishing and anguish, and especially at risk of how others deal with us, our view of the area is considerably evaluative.
This ebook is a well timed revival of the social and political significance of significant paintings, which explores a philosophy of labor established upon the price of meaningfulness and argues for the establishment of a brand new politics of meaningfulness.
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Extra resources for Animals and Social Work: A Moral Introduction
Margaret Thatcher’s remarkable decree that there is no such thing as society, only individuals, represented the apotheosis of individualism, but is belied by the reality that individuals require a social matrix in order to ﬂourish (Taylor, 1985); as the wisdom of the Irish proverb conﬁrms, it is in the shelter of each other that the people live. The notion that personal bonds and mutual interdependence somehow limit our freedom and are inimical to our natures is nonsensical given the social beings we incontrovertibly are – indeed ‘For us bonds are not just awkward constraints.
25) insists, have a right ‘to be treated not as a, but as this human being’. Such sentiments are ubiquitous in social work literature; Goldstein (1973, p. xiii) claims that ‘distinct individuals’ are the ultimate concern of social work, Hollis (1972, p. 14) regards it as the ‘fundamental characteristic of casework’, and Shaw (1974, p. xiii) claims that social work ‘is about understanding the individual, rather than knowledge about people in general’. 24 Animals and Social Work: A Moral Introduction Whilst social work knowledge has historically been primarily derived from the disciplines of psychology and sociology (Butrym, 1982; Wilkes, 1981), its philosophical roots can be traced to Christianity (Bowpitt, 1998; Niebuhr, 1932; Siporin, 1986) – Calvinism and Pauline theology (Grimm, 1970) in particular, and classical liberalism (Clark and Asquith, 1985; Woodroofe, 1971) – and the manner in which social workers practice is more likely to be guided, albeit unconsciously, by Pauline rather than Kantian principles.
Without opinions of this sort, we would have no framework of comparison for our own policy, no chance of proﬁting by other people’s insights or mistakes. In this vacuum, we could form no judgements on our own actions. Indeed most of us would not willingly choose to live in, or live with the consequences of, a world in which all human actions were deemed to have moral equivalence. Social Work, Subjectivity and the Moral World 41 Our epistemological scepticism invariably results in the dominance of ideology, which Hunt (1978) argues ﬂourishes in social work precisely because philosophy is largely absent from the consideration of substantive issues.
Animals and Social Work: A Moral Introduction by Thomas Ryan (auth.)