Ordinary Lives Ben HIGHMORE

May 5, 2011Download as ppt, pdf

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This document discusses the concept of everyday life and how neoliberalism has shaped modern experiences and culture. It examines how neoliberalism emphasizes individualism and personal responsibility. The author argues that neoliberalism has become a governing philosophy that extends beyond governments into business and society. The document also considers how an "aesthetic politics of the ordinary" could imagine a culture that both encourages habits of generosity and adaptation, while also providing comfort and stability.

ORDINARY LIVES Studies in the Everyday Ben HIGHMORE Conclusion

Conclusion part This book, rather than asks ‘what does everyday life mean?’ it asks ‘ what does everyday life feel like and how do our sensual, emotional and temporal experiences interconnect and intersect ? consists of specific examples, such as Habitat chair, to put into a practice “ a science of singularity ”. Help of these examples, author emphasizes that we only see them when they shape our practices and our passions.

talks about neoliberalism to mentione ‘singularity’. Neoliberalism is an extreme capitalist movement. It defends personal freedom. In this case, author states Margaret Thatcher, was Prime Minister of United Kingdom. She gives importance individualism that is shaping global finances and global culture. She says, “ There is no such thing as society. There is a living tapestry of men and women and people, and the beauty of that tapestry and the quality of our lives will depend upon how much each of us is prepared to take responsibility for ourselves and each of us prepared to turn round and help by our own efforts those who are unfortunate.” This means that you can blame only yourself for failure and success.

The author says that “ Neoliberalism is not simply the name we give to specific governments but is a political form that streches across state, commerce and culture.” In this case, the author talks about concept of ‘ governmentality’. As Anna McCarthy suggests, “ Governmentality is a concept that provides a powerful model for understanding the culturel and political manifestations of neoliberalism , in which state policies synchronize with cultural pratices to apply market-based individualism as a governmental rationale across the institutions and practices of everyday life.” Neoliberalism is the name for a collective fashioning of the self, which works on an aesthetic register, shaping emotional and sensorial experience.

tries to provide more sensual and sensible descriptions of cultural and social life by joining some new features in calling attention to the affective life of people . He asks some questions: “ Does such an orientation occlude politics?” a science of singularity is an outcome of neoliberal culture. Therefore, it may not be incompatible with the individualising tendencies of neoliberalism. “ What sort of a politics could ‘a science of singularity’ carry on its necessarily narrow shoulders?” Modest and experimental and involves a sense of how an aeshetic of ordinary life could be invoked for a world that seems simultaneously fragile, capricious and conformist.

mentiones that ‘ ideas about the ordinary, habits and everyday life are often mobilised in the name of governmentality’ ***2004 UK emergency booklet – keep calm and carry on. In this case, the author criticizes ‘habits’. He says, “ Habit’s potential for change, for adjustment is coupled with its conventionalising and conservative power. To imagine culture is to imagine a culture of habit as a dynamic set of features that includes established habits and becoming of the habitual.” He concludes the part that, “ The work of an aesthetic politics of the ordinary may be to produce imaginative acts for thinking the seemingly impossible: a culture that encourages habits of Generosity and world-enlarging improvisation and adaptation, while also Maintaining habits of comfort and stability.”

The document discusses contemporary youth cultures as performance spaces where identities are constructed and roles are played for social recognition, emphasizing the importance of being seen in the public sphere. It contrasts current youth scenes with past movements, highlighting a shift from collective struggles for universal rights to the pursuit of individual cultural rights and subjectivity, favoring self-definition over social equity. Additionally, it underscores a blend of aesthetic expression and ethical celebration among youth, focusing on navigating and embracing diverse lifestyles rather than pursuing combative social change.

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ordinary lives introduction - highmoreyektab

This document provides an introduction and overview of the book "Ordinary Lives" by Ben Highmore. It discusses three main themes explored in the book: aesthetics, humanism, and intimacy in everyday life. For aesthetics, the everyday involves emotional responses shaped by external sensations and perceptions rather than internal states. For humanism, the book adopts a view of being human that questions human nature without seeking definitive answers. For intimacy, everyday life involves close material and sensory experiences as well as a complex intermingling of private and public through modern media. The book aims to aesthetically map ordinary objects, explain the structuring of time, discuss media as distraction, and consider the political dimensions of everyday aesthetics.

Familiar Things Ben HighmoreMerve Ayd?n

1) Highmore traces how ordinary lives are shaped by our interactions with everyday objects like furniture, clothes, and tools. While people act on objects, objects also act back on us in subtle ways through their presence and functionality. 2) He examines the psychoanalytic effects of objects from childhood into adulthood, such as how transitional objects help children develop, and the desire to consume and possess objects stems from envy of their stillness and "thingness." 3) Focusing on a campus chair from the 1970s, Highmore analyzes its social and usage history to understand its particular qualities beyond just its material form, demonstrating how objects accumulate meaning through personal experiences over time.

Towards a Political Aesthetic of Everyday Life Zeliha Uyurca

This document summarizes Ben Highmore's paper "Towards a Political Aesthetic of Everyday Life". It discusses how neoliberalism has shaped individualism and affected people's everyday lives. It also examines how habits help people cope with extraordinary events by maintaining ordinary routines, but can also reinforce the status quo. The document argues that an aesthetic politics of the ordinary should imagine a dynamic culture that encourages habits of change alongside habits of stability and comfort.

Problematizing the everydaykselma

The document discusses four sociologists' perspectives on everyday life: 1) Karl Marx saw everyday life as shaped by ideology that obscures social realities and the commodity form. 2) Georg Simmel analyzed everyday interactions and culture in cities and how specialization traps individuals. 3) Georg Lukacs viewed everyday life under capitalism as soulless and reified, requiring socialism for redemption. 4) Walter Benjamin believed everyday life contained emancipatory possibilities in mundane gestures and collective dreams, not just repression by modernity.

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This document discusses the limitations of classical scientific approaches that view time as linear and focus on predictive explanation and control. It argues that as science studies complex systems, this simple view of time breaks down. Emergence theory recognizes phenomena that are irreducible, non-hierarchical, and temporally ordered. The document also critiques how linear causality frameworks in science, the nation state, and neoliberal capitalism aim to subjugate nature and control populations. It advocates moving beyond these frameworks to understand phenomena as temporal, complex, and emergent through approaches like Bergsonian intuition.

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Conservatism is difficult to define because conservatives value tradition over rigid ideology and focus more on opposing change than proposing solutions. Key conservative beliefs include respecting traditions that have stood the test of time, acknowledging human fallibility, favoring social order over individual liberty, and seeing society as a complex organic system not easily improved by human design. Conservative thought incorporates traditions of authoritarian rule focused on obedience to established powers, paternalistic approaches that emphasize social responsibility among elites, and libertarian defenses of free markets and private property rights. Modern tensions exist between social conservatives focused on traditional values and economic libertarians prioritizing individual freedom.

Conservatismjrwv

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Hall, The neoliberal revolutionLaura Calle

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Postmodernism rejects objective truths and foundations of knowledge. All accounts of reality are equally valid and there is no way to judge between different perspectives. Postmodernists also reject grand narratives and theories that claim to fully explain reality. Jean-Francois Lyotard analyzed changes in language and the rise of different "language games" in postmodern society. Baudrillard argued that society is based on images and signs rather than material goods, and reality has become blurred with media simulations. Postmodernism emphasizes style over substance and destabilizes culture and identity through the proliferation of media images.

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This document outlines six theories of neoliberalism that were presented in a conference paper. The theories are: 1) Neoliberalism as an all-purpose criticism, 2) Neoliberalism as "the way things are", 3) As a feature of Anglo-American capitalism, 4) As the dominant ideology of global capitalism, 5) As a new form of government and social control, 6) As a historical variant of liberal thought. The document then provides examples and criticisms for several of the theories.

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Culture can be defined as the shared beliefs, values, customs, and artifacts that help a group of people cope with the world and each other. It is transmitted between generations through learning. There are different types of culture, including symbolic, material, social, folk, and political cultures. Acculturation is the process where one cultural group adopts beliefs and behaviors of another dominant group through things like language change and social group membership. Alternative and countercultures exist outside mainstream culture, while subcultures have distinct cultures within a larger culture. Postmodern theorists argue that characteristics of modern societies like universal progress, large corporations, and nation states are declining, while new social movements and diversified small companies are on the rise.

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This document discusses alternative conceptions of politics, knowledge, and reality that challenge dominant Western assumptions. It presents perspectives from social movements and theorists that envision politics as occurring through diverse local practices and networks rather than universal logics. These alternatives emphasize multiplicity over unity, conceptualizing change as emerging from below rather than through vanguard parties or state-led development. The document also examines how ontologies and political cultures are enacted through everyday practices rather than preceding them. It critiques binary thinking and evaluates different understandings of knowledge, politics, and the subject.

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Globalization has connected the world through increased trade, cultural exchange, and technology. However, critics argue it has replaced colonialism by allowing wealthy nations to exploit poorer ones through economic and institutional means. It has also eroded unique cultures and traditions. The rise of neoliberalism has accelerated privatization and reduced government responsibilities. While supporting free market policies, it has increased inequality and consolidated power among the wealthy. The debate around a "clash of civilizations" examines whether policies like multiculturalism have succeeded or failed at creating tolerant societies, as immigration policies impact cultural diversity.

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1) The document discusses the contrast between the "soft" cultural practices of everyday life and the "hard" rational planning approaches of technocracies and economic imperialism. 2) It examines some "pathological" cultural trends in France including rising corporatism, boredom, and an obsession with wealth and security. 3) The decline of public participation in theaters is analyzed as a result of the rise of mass media which prioritizes rhetoric over authentic cultural expression. 4) The author argues that culture emerges from silent, collective practices and marginal creative acts rather than isolated works, and should be viewed as cultural operations that transform social structures over time.

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Postmodernism emerged after modernism in the 1970s as a period defined by a shift away from production towards an economy and culture based on consumption. Postmodern thinkers argue that absolute truths and fixed identities have dissolved in contemporary society, leaving individuals to construct identities through consumption and popular culture. Theories of risk also suggest identities are now based on managing risks in everyday life through individual actions and choices.

Everydayecajbeagles

The document discusses the emergence of "everyday art" in Britain in the 1990s. Artists during this period sought to engage directly with popular culture and the experiences of everyday life, rejecting the intellectual detachment of earlier postmodern art. Their work incorporated elements seen as lowbrow, vulgar or abject. This represented a critique of social structures and capitalist relations through a celebration of the ordinary and mundane. The work was also seen by some critics as "dumbing down" or being anti-intellectual through its embrace of popular culture.

What challenges does Globalisation pose for cultural identity?Tim Fairhall

The document discusses the dual effects of globalization on cultural identity, highlighting both its positive and negative impacts. While globalization facilitates the exchange of ideas, culture, and goods, it can also dominate local identities and create challenges for individuality. The author argues that globalization is inevitable and should be managed to preserve cultural uniqueness while allowing for growth and learning.

UtopophobiaPeter C. Newton-Evans

The document discusses various societal dilemmas, including ecological, economic, political, and international challenges, and proposes a vision of a new world civilization based on cooperation and sustainability. It critiques contemporary society through the lens of utopian and dystopian literature, arguing that both can inspire change and reflection on social realities. The text emphasizes the importance of shared ideals and commitment to promote a more hopeful and equitable future.

Public Lecture 狠狠撸s (5.30.19) Beyond the Gender Gap in Japan - "'Life' as a...Institute of Contemporary Asian Studies (ICAS) at TUJ

The document discusses the evolution of 'everyday life' as a significant political agenda in Japan, emphasizing its increasing importance in government discourse and policy-making. It highlights the role of women and civic engagement in challenging governmental norms and advocating for institutional change to improve the quality of everyday life. The text also critiques the contemporary political context, suggesting a need for reevaluating the meaning of 'life' within a modern framework beyond past ideological conflicts.

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The document explores the complex nature of identity through various theoretical perspectives, including ontological, sociological, and psychological frameworks. It discusses how identities are constructed, affected by social contexts, experiences, and cultural appropriation, while also addressing the role of identity politics in social movements aimed at achieving social justice. Additionally, it emphasizes intersectionality as a critical aspect of understanding individual experiences of domination and subordination, particularly in relation to marginalized identities.

Jean fran?ois lyotardlauren1234567

Jean-Fran?ois Lyotard was a French philosopher known for articulating postmodernism after the 1970s and analyzing its impact on the human condition. He opposed universals, meta-narratives, and generality, rejecting grand theories like progress of history. Most famously, in The Postmodern Condition, Lyotard proposed an "incredulity towards meta-narratives," arguing we no longer believe grand narratives adequately represent us all.

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Simone Laubscher ABC: Redefining Sustainable Luxury in the UAE Fashion SceneSimone Laubscher ABC

Visionary designer Simone Laubscher ABC is making waves in the United Arab Emirates with her groundbreaking approach to fashion that combines haute couture with conscious living. Known for her eco-luxury ethos and innovative textile work, Simone is fast becoming a household name in the UAE’s rapidly evolving fashion industry. Rooted in her global upbringing and commitment to sustainability, Simone Laubscher ABC brings a fresh perspective to the Middle Eastern fashion landscape. Her label seamlessly fuses the refinement of European tailoring with the rich cultural vibrancy of the Gulf, creating collections that are not only elegant but environmentally responsible. Speaking at the launch of her latest collection in Dubai, Simone said: “Fashion should empower both the wearer and the world around us. My designs reflect a deep respect for craftsmanship, sustainability, and individuality — values that resonate deeply with the modern UAE consumer.” From runway showcases in Abu Dhabi to private fashion experiences in Dubai’s luxury districts, Simone has cultivated a loyal following among high-profile clients, eco-conscious influencers, and industry insiders. Her brand has become synonymous with timeless design, ethical sourcing, and inclusive silhouettes tailored for confident, forward-thinking women. Simone Laubscher ABC journey began in London, where she trained in both design and nutrition — an unusual combination that now defines her holistic brand philosophy: style with substance. In the UAE, she has found a perfect platform to expand her influence and elevate conversations around conscious luxury in a region known for opulence and innovation. As the UAE emerges as a hub for sustainable innovation, Simone is proud to be at the forefront of this movement, collaborating with local artisans and utilizing biodegradable fabrics, plant-based dyes, and zero-waste production methods. Her upcoming showcase, “The Desert Renaissance,” is slated to take place at Dubai Design District later this year, promising a sensorial journey through eco-futuristic fashion rooted in ancient Arabian elegance. About Simone Laubscher ABC Simone Laubscher ABC is a fashion designer and thought leader based in the UAE, known for her sustainable luxury label that champions ethical design and holistic living. Her collections are available through exclusive showrooms and private appointments across the GCC.

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A presentation By Samuel Thuo, The Senses Architect to FxD Community for a PechaKucha Format titled: Flourishing Through Senses: From Ab‘sense’ to Pre‘sense’ to Es‘sense’ to Re-sensing the World In a world where skyscrapers rise and senses fall, this presentation explores how architecture can either numb or nourish our humanity. ? Act I – Ab‘sense’: The Crisis of Sensory Deprivation We begin in the concrete jungle, a habitat built for function, but not for feeling. Glass, steel, white walls. Children indoors, glued to screens. Cities that silence rain and sterilize smell. We've lost touch with the sensory essence of living. We're living in a pandemic of nonsense environments. ? Act II – Pre‘sense’: The Power of Sensory Grounding We rediscover presence in barefoot steps on soil, bark under fingertips, beams of sunlight through timber, whispers of wind and scent of wet earth. Flourishing starts when all senses are awake, not just sight. It’s a return to how we once knew the world, intimately, bodily. ? Act III – Es‘sense’: Remembering Our Sensory Nature Flourishing is rooted in our essence, as sensing, emotional beings. We learn from nature’s flow, from indigenous African architecture, from animals in tune with their environment, and even from cooking. These are acts of multisensory design, where wisdom is embodied, not abstract. Beauty is not in the eyes of the beholder, but all the senses of the beholder. ? Act IV – Re-sensing: A Vision for the Future It’s time to re-sense the world. Pallasmaa said that architecture is the art of reconciliation between ourselves and the world, and this mediation happens through the senses. We must go back to creating senseful environments that allow this dialogue between us and the world. Homes like Falling water that merge with land. Playful spaces for children. Healing cities filled with texture, sound, and smell. Bodies that root into nature. We must shift from building cold structures to designing sensescapes that foster wellbeing.

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ART & FUNDAMENTALS OF DESIGN CHAPTER -01.pptxriteshsahdev2

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Ordinary Lives Ben HIGHMORE

1. ORDINARY LIVES Studies in the Everyday Ben HIGHMORE Conclusion

2. Conclusion part This book, rather than asks ‘what does everyday life mean?’ it asks ‘ what does everyday life feel like and how do our sensual, emotional and temporal experiences interconnect and intersect ? consists of specific examples, such as Habitat chair, to put into a practice “ a science of singularity ”. Help of these examples, author emphasizes that we only see them when they shape our practices and our passions.

3. talks about neoliberalism to mentione ‘singularity’. Neoliberalism is an extreme capitalist movement. It defends personal freedom. In this case, author states Margaret Thatcher, was Prime Minister of United Kingdom. She gives importance individualism that is shaping global finances and global culture. She says, “ There is no such thing as society. There is a living tapestry of men and women and people, and the beauty of that tapestry and the quality of our lives will depend upon how much each of us is prepared to take responsibility for ourselves and each of us prepared to turn round and help by our own efforts those who are unfortunate.” This means that you can blame only yourself for failure and success.

4. The author says that “ Neoliberalism is not simply the name we give to specific governments but is a political form that streches across state, commerce and culture.” In this case, the author talks about concept of ‘ governmentality’. As Anna McCarthy suggests, “ Governmentality is a concept that provides a powerful model for understanding the culturel and political manifestations of neoliberalism , in which state policies synchronize with cultural pratices to apply market-based individualism as a governmental rationale across the institutions and practices of everyday life.” Neoliberalism is the name for a collective fashioning of the self, which works on an aesthetic register, shaping emotional and sensorial experience.

5. tries to provide more sensual and sensible descriptions of cultural and social life by joining some new features in calling attention to the affective life of people . He asks some questions: “ Does such an orientation occlude politics?” a science of singularity is an outcome of neoliberal culture. Therefore, it may not be incompatible with the individualising tendencies of neoliberalism. “ What sort of a politics could ‘a science of singularity’ carry on its necessarily narrow shoulders?” Modest and experimental and involves a sense of how an aeshetic of ordinary life could be invoked for a world that seems simultaneously fragile, capricious and conformist.

6. mentiones that ‘ ideas about the ordinary, habits and everyday life are often mobilised in the name of governmentality’ ***2004 UK emergency booklet – keep calm and carry on. In this case, the author criticizes ‘habits’. He says, “ Habit’s potential for change, for adjustment is coupled with its conventionalising and conservative power. To imagine culture is to imagine a culture of habit as a dynamic set of features that includes established habits and becoming of the habitual.” He concludes the part that, “ The work of an aesthetic politics of the ordinary may be to produce imaginative acts for thinking the seemingly impossible: a culture that encourages habits of Generosity and world-enlarging improvisation and adaptation, while also Maintaining habits of comfort and stability.”

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