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<div style="direction: ltr;font-family: Tahoma;color: #000000;font-size: 10pt;"><span style="font-size: small;">För de intresserade (av imaginary-begreppet, som diskuterades på seminariet idag):</span><br>
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<span class="mw-headline" id="Castoriadis"><font size="3">Castoriadis </font></span><span class="mw-editsection" style="font-size:small; font-weight:normal; margin-left:1em; vertical-align:baseline; line-height:1em; display:inline-block; white-space:nowrap"><span class="mw-editsection-bracket" style="margin-right:0px; color:rgb(85,85,85); margin-left:0px">[</span><a href="http://en.wikipedia.org/w/index.php?title=Imaginary_(sociology)&action=edit&section=3" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">edit</a><span class="mw-editsection-bracket" style="margin-left:0px; color:rgb(85,85,85); margin-right:0px">]</span></span></h3>
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<font size="2">In 1975, <a href="http://en.wikipedia.org/wiki/Cornelius_Castoriadis" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">Cornelius Castoriadis</a> used the term in his book <i>The Imaginary Institution of Society</i>, maintaining
that 'the imaginary of the society ... creates for each historical period its singular way of living, seeing and making its own existence'.<sup id="cite_ref-3" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-3" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[3]</a></sup> For
Castoriadis, 'the central imaginary significations of a society ... are the laces which tie a society together and the forms which define what, for a given society, is "real"'.<sup id="cite_ref-4" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-4" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[4]</a></sup></font></p>
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<font size="2">In similar fashion, <a href="http://en.wikipedia.org/wiki/Habermas" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">Habermas</a> wrote of 'the massive background of an intersubjectively shared lifeworld ... lifeworld contexts
that provided the backing of a massive background consensus'.<sup id="cite_ref-5" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-5" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[5]</a></sup></font></p>
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<span class="mw-headline" id="Lacan"><font size="3">Lacan </font></span><span class="mw-editsection" style="font-size:small; font-weight:normal; margin-left:1em; vertical-align:baseline; line-height:1em; display:inline-block; white-space:nowrap"><span class="mw-editsection-bracket" style="margin-right:0px; color:rgb(85,85,85); margin-left:0px">[</span><a href="http://en.wikipedia.org/w/index.php?title=Imaginary_(sociology)&action=edit&section=4" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">edit</a><span class="mw-editsection-bracket" style="margin-left:0px; color:rgb(85,85,85); margin-right:0px">]</span></span></h3>
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<font size="2">'The imaginary is presented by <a href="http://en.wikipedia.org/wiki/Jacques_Lacan" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">Lacan</a> as one of the three intersecting orders that structure all human existence, the others
being <a href="http://en.wikipedia.org/wiki/The_Symbolic" title="The Symbolic" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">the symbolic</a> and <a href="http://en.wikipedia.org/wiki/The_Real" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">the
real</a>'.<sup id="cite_ref-6" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-6" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[6]</a></sup> Lacan was responding
to ' <i>L'Imaginaire</i>, which was the title of the "phenomenological psychology of the imagination" published by <a href="http://en.wikipedia.org/wiki/Sartre" title="Sartre" class="mw-redirect" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">Sartre</a> in
1940, where it refers to the image as a form of consciousness'.<sup id="cite_ref-7" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-7" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[7]</a></sup> Lacan
also drew on the way '<a href="http://en.wikipedia.org/wiki/Melanie_Klein" title="Melanie Klein" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">Melanie Klein</a> pushes back the limits within which we can see the subjective function of identification
operate',<sup id="cite_ref-8" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-8" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[8]</a></sup> in her work on
phantasy - something extended by her followers to the analysis of how 'we are all prone to be drawn into <i>social phantasy systems</i>...the experience of being <i>in</i> a particular set of human collectivities'.<sup id="cite_ref-9" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-9" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[9]</a></sup> 'While
it is only in the early years of childhood that human beings live entirely in the Imaginary, it remains distinctly present throughout the life of the individual'.<sup id="cite_ref-10" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-10" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[10]</a></sup></font></p>
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<font size="2">The imaginary as a Lacanian term refers to an illusion and fascination with an image of the body as coherent unity, deriving from the dual relationship between the ego and the specular or mirror image. This illusion of coherence, control and
totality is by no means unnecessary or inconsequential (as something that is illusory). 'The term "imaginary" is obviously cognate with "fictive" but in its Lacanian sense it is not simply synonymous with fictional or unreal; on the contrary, imaginary identifications
can have very real effects'.<sup id="cite_ref-11" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-11" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[11]</a></sup></font></p>
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<span class="mw-headline" id="Taylor"><font size="3">Taylor </font></span><span class="mw-editsection" style="font-size:small; font-weight:normal; margin-left:1em; vertical-align:baseline; line-height:1em; display:inline-block; white-space:nowrap"><span class="mw-editsection-bracket" style="margin-right:0px; color:rgb(85,85,85); margin-left:0px">[</span><a href="http://en.wikipedia.org/w/index.php?title=Imaginary_(sociology)&action=edit&section=5" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">edit</a><span class="mw-editsection-bracket" style="margin-left:0px; color:rgb(85,85,85); margin-right:0px">]</span></span></h3>
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<font size="2">Canadian philosopher <a href="http://en.wikipedia.org/wiki/Charles_Taylor_(philosopher)" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">Charles Taylor</a> uses the concept of modern social imaginaries to explore the Western
transition from the hierarchical norms of pre-modern social imaginaries to the egalitarian, horizontal, direct access social imaginary of modernity.<sup id="cite_ref-12" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-12" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[12]</a></sup> He
sees the Renaissance ideal of civility and self-fashioning as a sort of halfway house<sup id="cite_ref-13" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-13" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[13]</a></sup> on
the road to modernity and modern morality. The modern social imaginary he considers comprises a system of interlocking spheres, including reflexivity and the social contract,<sup id="cite_ref-14" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-14" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[14]</a></sup> public
opinion and Habermas' public sphere, the political/market economy as an independent force, and the self-government of citizens within a society as a normative ideal.<sup id="cite_ref-15" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-15" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[15]</a></sup></font></p>
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<font size="2">Taylor has acknowledged the influence of <a href="http://en.wikipedia.org/wiki/Benedict_Anderson" style="text-decoration:none; color:rgb(11,0,128)" target="_blank">Benedict Anderson</a> in his formulation of the concept of the social imaginary.<sup id="cite_ref-16" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-16" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[16]</a></sup> Anderson
treated the nation as 'an imagined political community...nation-ness, as well as nationalism, are cultural artifacts of a particular kind'.<sup id="cite_ref-17" class="reference" style="line-height:1"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-17" style="text-decoration:none; color:rgb(11,0,128); white-space:nowrap" target="_blank">[17]</a></sup></font></p>
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<p class="MsoNormal"><font face="sans-serif"><span lang="EN-GB"><b style="font-size:medium">Haikola </b><font size="2">[</font></span></font><a href="http://en.wikipedia.org/w/index.php?title=Imaginary_(sociology)&action=edit&section=5" style="line-height:1em; white-space:nowrap; font-family:sans-serif; text-decoration:none; color:rgb(11,0,128)" target="_blank">edit</a><span class="mw-editsection-bracket" style="line-height:1em; white-space:nowrap; font-family:sans-serif; margin-left:0px; color:rgb(85,85,85); margin-right:0px">]</span></p>
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<p class="MsoNormal" style="line-height:150%"><font face="sans-serif" size="2"><span lang="EN-GB" style="line-height:150%">Haikola, taking up Lacan, writes of the imaginary as being inextricably linked to a fundamental lack in the human existence. In contrast
to Lacan, however, he goes on to define this lack as being specifically about the lack of sweet things to eat in conjunction with coffee (or tea), as he speaks - deliriously, ragingly - of the imaginary as the ’horrific place [...] one dwells mentally, unhappily,
when the urge to savor a sweet snack, has not been appropriately satisfied.’ </span>
<span lang="EN-GB" style="line-height:150%"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-17" target="_blank"><sup><span style="color:#0A006D; text-decoration:none">[18]</span></sup></a>
</span><span lang="EN-GB" style="line-height:150%">Thus, he concludes that some kind of savory snack must be brought to seminars,
<i>always</i>, and even offers to be the one to bring them himself. </span></font></p>
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/Simon</p>
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<div id="divRpF363582" style="direction:ltr"><font face="Tahoma" size="2" color="#000000"><b>Från:</b> humsamserien-bounces+simon.haikola=liu.se@lists.liu.se [humsamserien-bounces+simon.haikola=liu.se@lists.liu.se] för Johan Hedrén [johan.hedren@liu.se]<br>
<b>Skickat:</b> den 14 april 2015 14:57<br>
<b>Till:</b> humsamserien@lists.liu.se<br>
<b>Ämne:</b> Re: [Humsamserien] seminariet 14 april<br>
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<div style="direction:ltr; font-family:Tahoma; color:#000000; font-size:10pt">Hej,<br>
<br>
Det var så kul idag att vi tar ett textseminarium även nästa vecka (21/4 13-15):<br>
<br>
Demeritt D. Science studies, climate change and the prospects for constructivist critique. Econ Soc 2006,<br>
35:453–479.<br>
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väl mött!<br>
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<font color="808080" face="Tahoma" size="2">Johan Hedrén</font></div>
<font color="808080"></font>
<div><font color="808080" size="2">Associate Professor<br>
Program director for The Environmental Science program<br>
Tema </font><font color="808080" size="2">Environmental Change</font></div>
<font color="808080"></font>
<div><font color="808080" size="2">Department of thematic studies<br>
</font></div>
<font color="808080"></font>
<div><font color="808080" size="2">Linköping University</font></div>
<font color="808080"></font>
<div><font color="808080" size="2">Phone +46 13 28 25 09</font></div>
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<div id="divRpF986549" style="direction:ltr"><font color="#000000" face="Tahoma" size="2"><b>Från:</b> Johan Hedrén<br>
<b>Skickat:</b> den 9 april 2015 16:10<br>
<b>Till:</b> humsamserien@lists.liu.se<br>
<b>Ämne:</b> seminariet 14 april<br>
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<div style="direction:ltr; font-family:Tahoma; color:#000000; font-size:10pt">Hej!<br>
<br>
Vi har lite nya planer för seminariet i nästa vecka. Istället för det inplanerade seminariet med Eva Lövbrands artikel läser vi och diskuterar Yusoff & Gabrys "Climate Change and the Imagination" (2011) och med tanke på att många är stressade av att skriva
ansökningar till Formas nöjer vi oss med 1 timme, dvs 13-14.<br>
<br>
väl mött!<br>
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<div style="font-family:Tahoma; font-size:13px">
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<font color="808080" face="Tahoma" size="2">Johan Hedrén</font></div>
<font color="808080"></font>
<div><font color="808080" size="2">Associate Professor<br>
Program director for The Environmental Science program<br>
Tema </font><font color="808080" size="2">Environmental Change</font></div>
<font color="808080"></font>
<div><font color="808080" size="2">Department of thematic studies<br>
</font></div>
<font color="808080"></font>
<div><font color="808080" size="2">Linköping University</font></div>
<font color="808080"></font>
<div><font color="808080" size="2">Phone +46 13 28 25 09</font></div>
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