Any social and political arrangement depends on acceptance. If a substantial part of a people does not accept the authority of its rulers, then those can only remain in power by means of force, and even that use of force needs to be accepted to be effective. Gramsci called this acceptance of the socio-political status quo "hegemony." Every stable state relies primarily on hegemony as a source of control. Hegemony works through the dissemination of values and beliefs that create acceptance and that serve the interests of the state and/or the ruling elite (the "hegemones"). Hegemony is most efficient if it remains invisible. A key hegemonic belief is the idea that there is no alternative to the current socio-political status quo or that the way things are is "natural." The current hegemony - that is, the set of values and beliefs that bolster the current socio-political status quo - is a hegemony of psychopathy: it promotes "cultural psychopathy" and destroys empathy and compassion, thus threatening everything that makes us human. The hegemony of psychopathy is responsible for massive human suffering. It must be fought and replaced with a counter-hegemonic set of values and beliefs that promote compassion and care. Fighting hegemony requires fighting the "pillars" that support it. Most important among these are the mass media and culture industry, and mainstream economics. The former is responsible for a continuous stream of hegemonic propaganda; the latter - among others - for providing a pseudo-scientific justification for the false belief that there is no alternative. The Hegemony of Psychopathy concludes with some considerations on tactics and strategy in the struggle against the hegemony of psychopathy, but does not - and cannot - offer any concrete advice. The Hegemony of Psychopathy is a publication of Brainstorm Books, a collaboration between Punctum Books and the Literature & the Mind specialization at the University of California, Santa Barbara.

In the early twentieth century, Uchiyama Gudō, Seno'o Girō, Lin Qiuwu, and others advocated a Buddhism that was radical in two respects. Firstly, they adopted a more or less naturalist stance with respect to Buddhist doctrine and related matters, rejecting karma or other supernatural beliefs. And secondly, they held political and economic views that were radically anti-hegemonic, anti-capitalist, and revolutionary. Taking the idea of such a "radical Buddhism" seriously, A Buddha Land in This World: Philosophy, Utopia, and Radical Buddhism asks whether it is possible to develop a philosophy that is simultaneously naturalist, anti-capitalist, Buddhist, and consistent. Rather than a study of radical Buddhism, then, this book is an attempt to radicalize it. The foundations of this "radicalized radical Buddhism" are provided by a realist interpretation of Yogācāra, elucidated and elaborated with some help from thinkers in the broader Tiantai/Tendai tradition and American philosophers Donald Davidson and W.V.O. Quine. A key implication of this foundation is that only this world and only this life are real, from which it follows that if Buddhism aims to alleviate suffering, it has to do so in this world and in this life. Twentieth-century radical Buddhists (as well as some engaged Buddhists) came to a similar conclusion, often expressed in their aim to realize "a Buddha land in this world." Building on this foundation, but also on Mahāyāna moral philosophy, this book argues for an ethics and social philosophy based on a definition of evil as that what is or should be expected to cause death or suffering. On that ground, capitalism should be rejected indeed, but utopianism must be treated with caution as well, which raises questions about what it means - from a radicalized radical Buddhist perspective - to aim for a Buddha land in this world. Lajos Brons is a Dutch philosopher and social scientist living in Japan. After receiving a PhD from the University of Groningen in the Netherlands for a dissertation on an aspect of the history and philosophy of the social sciences, he gradually moved further and further into philosophical territory. Currently, Lajos is teaching logic, ethics, and philosophy at a university in Tokyo. His research interests are divided over two broad areas in philosophy: one is in the overlap of (meta-)ethics and social/political philosophy; the other is in the intersection of philosophy of language, metaphysics, and epistemology. Research in the former focuses on the relations between death, suffering, and compassion. Research in the latter concerns the relations between language, thought, and reality, and is heavily influenced by the philosophies of Donald Davidson and W.V.O. Quine, and by Buddhist philosophy. More information about publications and research interests, as well as Lajos's blog can be found at www.lajosbrons.net

​Beheading is not an uncommon undertaking. As a particularized physical violence, it has been practiced by all societies and civilizations at some point in their history. In fact, for millennia public beheadings around the world were routine. In contemporary international society some states and many non-state actors regularly engage in this undertaking. This begs the obvious question: why put a human being through this unimaginable cruelty? While the idea of execution by decapitation appears visceral and horrific, it has always been grounded in cultural, religious and political contexts. If contemporary history is any proof, the enterprise of beheading a fellow human being appears to be making a comeback in certain religious and political landscapes. A question of enormous intellectual importance, the phenomenon of beheading is understudied. There have been many explanations surrounding specific forms of beheading through the ages. However, no inclusive study has engaged with it in its entirety. Primarily a philosophical reflection, On Beheading is inter-disciplinary in nature; it freely cuts across various disciplines within the broad framework of the social sciences. It uses a vast array of empirical evidence from anthropology, literature, jurisprudence and religion to build a discourse and narrative that brings this subject under one intellectual umbrella.

The Psychopath Factory: How Capitalism Organizes Empathy examines how the requirements, stimuli, affects and environments of work condition our empathy. In some cases, work calls for no empathy – characters who don’t blink or flinch in the face of danger nor crack under pressure. In other cases, capitalism requires empathy in spades –charming, friendly, sensitive and listening managers, customer service agents and careers. When workers are required to either ignore their empathy to-do a job, or dial it up to increase productivity, they are entering a psychopathic modality. The affective blitz of work, flickering screens, emotive content, vibrating alerts and sounding alarms erode our sensitivities whilst we are modulated with attention stimulants, social lubricants and so called anti-anxiety drugs. This is amidst a virulent and exacerbating climate of competition and frenzied quantification. Capitalism pressures us to feign empathy and leverage social relationships on one hand, whilst being cold and pragmatic on the other. We are passionate and enthusiastic whilst keeping a professional distance. Sympathy, care, compassion and altruism are important; The Psychopath Factory: How Capitalism Organizes Empathy argues that itis a mistake to presuppose that empathy can achieve these. Rather than being subject to the late capitalist organization of our empathy, psychopathy could be a means of escape.

In many European countries, the process of financialisation has been exacerbated by the project of closer EU integration and accelerated as a result of austerity policies introduced after the Euro crisis of 2010–2012. However, the impact has been felt differently in core and peripheral countries. This book examines the case of Portugal, and in particular the impact on its economy, work and social reproduction. The book examines the recent evolution of the Portuguese economy, of particular sectors and systems of social provision (including finance, housing and water), labour relations and income distribution. In doing so, it offers a comprehensive critical analysis of varied aspects of capital accumulation and social reproduction in the country, which are crucial to understand the effects of the official ‘bail-out’ of 2011 and associated austerity adjustment program. The book shows how these have increasingly relied on deteriorating pay and working conditions and households’ direct and indirect engagement with the global financial system in new domains of social reproduction. Through its exploration of the Portuguese case, the book presents a general theoretical and methodological framework for the analysis of financialisation processes in peripheral countries. This text is essential reading for students and scholars of political economy, development, geography, international relations and sociology with an interest in examining the uneven mechanisms and impacts of global finance.

Examines how our understanding of emotion is shaped by the devices we use to measure it Since the late nineteenth century, psychologists have used technological forms of media to measure and analyze emotion. In The Affect Lab, Grant Bollmer examines the use of measurement tools such as electrical shocks, photography, video, and the electroencephalograph to argue that research on emotions has confused the physiology of emotion with the tools that define its inscription. Bollmer shows that the psychological definitions of emotion have long been directly shaped by the physical qualities of the devices used in laboratory research. To investigate these devices, The Affect Lab examines four technologies related to the history of psychology in North America: spiritualist toys at Harvard University, serial photography in early American psychological laboratories, experiments on “psychopaths” performed with an instrument called an Offner Dynograph, and the development of the “electropsychometer,” or “E-Meter,” by Volney Mathison and L. Ron Hubbard. Challenging the large body of humanities research surrounding affect theory, The Affect Lab identifies an understudied problem in formulations of affect: how affect is a construction inseparable from the techniques and devices used to identify and measure it. Ultimately, Bollmer offers a new critique of affect and affect theory, demonstrating how deferrals to psychology and neuroscience in contemporary theory and philosophy neglect the material of experimental, scientific research. Retail e-book files for this title are screen-reader friendly with images accompanied by short alt text and/or extended descriptions.

In April 2019, Canadian psychologist Jordan B. Peterson sat down with Slovenian philosopher and psychoanalyst Slavoj Zizek for a debate that would collect higher ticket prices than the local Toronto Maple Leafs game. The debate was considered by many to be something of a dud, with both figures largely appearing to talk past each other, but to ignore it would be a mistake. Instead, the fact that a major public event put the Communist vs. Capitalist question back into play speaks to larger cultural trends that are occurring; an old consensus seems to be bursting at the seams, and it's unclear if the center will hold or be moved. Taking on the existentialism of Martin Heidegger as their starting point, Stephen Dozeman argues that understanding this debate means starting with the individual subject, and understanding its increasingly confused and precarious place in a disenchanted world. Wandering in between philosophical theory, history, popular culture, and back to philosophy again, this book tries to explore why so many feel compelled to call ancient wisdom into question, and what it might mean to take responsibility for our lives.