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<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Hej och stort tack Simon!<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Väldigt bra detta – och kanske kan jag få chippa in några fler i vår gemensamma samling?<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Vill också säga att det var väldigt synd att jag inte kunde vara med igår, för detta är ju det forskningsbegrepp som jag själv jobbat mest med – the
genetic imaginary (avh), the cultural imaginary of Alzheimer’s Disease, the humanist imaginary, the Anthropocene imaginary (coming soon as a CFP to special issue in Feminist Theory), and the many ecological imaginaries we wrote about, Astrida, Suzi hayes and
me in a recent chap.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Now, from my background in cultural studies and feminist cultural studies, may I add another angle than the lacanian one to cultural imaginaries? You see, there
is this scholar, Graham Dawson that’s written brilliantly on the cultural imaginary in his book Soldier Heroes (on masculinity, identity formation and the British empire)! It’s darn expensive to buy that one, but I have it in my office… The cool thing about
Dawson is that he does not move by way of lacan – but picks up on fabulous ol’ Melanie Klein instead! A more feminist choice if you ask me… then stuff revolves a lot less around
<i>lack</i>. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Sedan är ju globaliseringsantropologen Arjun Appadurai kungen av socikulturella föreställningslandskap med fantasier, fakta, berättelser och bilder
som anger riktmärken för våra identitetsformationer. See Culture At Large-boken. Och alla de nya spännande environmental humanities forskarna – som liksom Yusof o Gabry’s börjat ösa ur imaginary-ymnighetshornet!<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D"><o:p> </o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Kul kul.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Ser fram emot nästa!!<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Cissi<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D"><o:p> </o:p></span></p>
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<p class="MsoNormal"><span lang="SV" style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D"><o:p> </o:p></span></p>
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<p class="MsoNormal"><b><span lang="SV" style="font-size:10.0pt;font-family:"Tahoma","sans-serif"">Från:</span></b><span lang="SV" style="font-size:10.0pt;font-family:"Tahoma","sans-serif""> humsamserien-bounces+cecilia.asberg=liu.se@lists.liu.se [mailto:humsamserien-bounces+cecilia.asberg=liu.se@lists.liu.se]
<b>För </b>Simon Haikola<br>
<b>Skickat:</b> den 14 april 2015 23:29<br>
<b>Till:</b> humsamserien@lists.liu.se<br>
<b>Ämne:</b> Re: [Humsamserien] seminariet 14 april<o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-family:"Tahoma","sans-serif";color:black">För de intresserade (av imaginary-begreppet, som diskuterades på seminariet idag):</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<span class="mw-headline"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:black">Castoriadis </span></span><span class="mw-editsection-bracket"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:#555555;font-weight:normal">[</span></span><span class="mw-editsection"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:black;font-weight:normal"><a href="http://en.wikipedia.org/w/index.php?title=Imaginary_(sociology)&action=edit&section=3" target="_blank"><span style="color:#0B0080;text-decoration:none">edit</span></a></span></span><span class="mw-editsection-bracket"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:#555555;font-weight:normal">]</span></span><span style="font-family:"Arial","sans-serif";color:black"><o:p></o:p></span></h3>
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<span style="font-size:10.0pt;font-family:"Arial","sans-serif";color:#252525">In 1975, <a href="http://en.wikipedia.org/wiki/Cornelius_Castoriadis" target="_blank"><span style="color:#0B0080;text-decoration:none">Cornelius Castoriadis</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-3" target="_blank"><span style="color:#0B0080;text-decoration:none">[3]</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-4" target="_blank"><span style="color:#0B0080;text-decoration:none">[4]</span></a></sup><o:p></o:p></span></p>
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<span style="font-size:10.0pt;font-family:"Arial","sans-serif";color:#252525">In similar fashion, <a href="http://en.wikipedia.org/wiki/Habermas" target="_blank"><span style="color:#0B0080;text-decoration:none">Habermas</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-5" target="_blank"><span style="color:#0B0080;text-decoration:none">[5]</span></a></sup><o:p></o:p></span></p>
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<span class="mw-headline"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:black">Lacan </span></span><span class="mw-editsection-bracket"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:#555555;font-weight:normal">[</span></span><span class="mw-editsection"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:black;font-weight:normal"><a href="http://en.wikipedia.org/w/index.php?title=Imaginary_(sociology)&action=edit&section=4" target="_blank"><span style="color:#0B0080;text-decoration:none">edit</span></a></span></span><span class="mw-editsection-bracket"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:#555555;font-weight:normal">]</span></span><span style="font-family:"Arial","sans-serif";color:black"><o:p></o:p></span></h3>
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<span style="font-size:10.0pt;font-family:"Arial","sans-serif";color:#252525">'The imaginary is presented by <a href="http://en.wikipedia.org/wiki/Jacques_Lacan" target="_blank"><span style="color:#0B0080;text-decoration:none">Lacan</span></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" target="_blank" title="The Symbolic"><span style="color:#0B0080;text-decoration:none">the symbolic</span></a> and <a href="http://en.wikipedia.org/wiki/The_Real" target="_blank"><span style="color:#0B0080;text-decoration:none">the
real</span></a>'.<sup id="cite_ref-6"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-6" target="_blank"><span style="color:#0B0080;text-decoration:none">[6]</span></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" target="_blank" title="Sartre"><span style="color:#0B0080;text-decoration:none">Sartre</span></a> in 1940, where it refers to the image
as a form of consciousness'.<sup id="cite_ref-7"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-7" target="_blank"><span style="color:#0B0080;text-decoration:none">[7]</span></a></sup> Lacan also drew on the way '<a href="http://en.wikipedia.org/wiki/Melanie_Klein" target="_blank" title="Melanie Klein"><span style="color:#0B0080;text-decoration:none">Melanie
Klein</span></a> pushes back the limits within which we can see the subjective function of identification operate',<sup id="cite_ref-8"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-8" target="_blank"><span style="color:#0B0080;text-decoration:none">[8]</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-9" target="_blank"><span style="color:#0B0080;text-decoration:none">[9]</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-10" target="_blank"><span style="color:#0B0080;text-decoration:none">[10]</span></a></sup><o:p></o:p></span></p>
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<span style="font-size:10.0pt;font-family:"Arial","sans-serif";color:#252525">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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-11" target="_blank"><span style="color:#0B0080;text-decoration:none">[11]</span></a></sup><o:p></o:p></span></p>
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<span class="mw-headline"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:black">Taylor </span></span><span class="mw-editsection-bracket"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:#555555;font-weight:normal">[</span></span><span class="mw-editsection"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:black;font-weight:normal"><a href="http://en.wikipedia.org/w/index.php?title=Imaginary_(sociology)&action=edit&section=5" target="_blank"><span style="color:#0B0080;text-decoration:none">edit</span></a></span></span><span class="mw-editsection-bracket"><span style="font-size:12.0pt;font-family:"Arial","sans-serif";color:#555555;font-weight:normal">]</span></span><span style="font-family:"Arial","sans-serif";color:black"><o:p></o:p></span></h3>
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<span style="font-size:10.0pt;font-family:"Arial","sans-serif";color:#252525">Canadian philosopher <a href="http://en.wikipedia.org/wiki/Charles_Taylor_(philosopher)" target="_blank"><span style="color:#0B0080;text-decoration:none">Charles Taylor</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-12" target="_blank"><span style="color:#0B0080;text-decoration:none">[12]</span></a></sup> He
sees the Renaissance ideal of civility and self-fashioning as a sort of halfway house<sup id="cite_ref-13"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-13" target="_blank"><span style="color:#0B0080;text-decoration:none">[13]</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-14" target="_blank"><span style="color:#0B0080;text-decoration:none">[14]</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-15" target="_blank"><span style="color:#0B0080;text-decoration:none">[15]</span></a></sup><o:p></o:p></span></p>
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<span style="font-size:10.0pt;font-family:"Arial","sans-serif";color:#252525">Taylor has acknowledged the influence of <a href="http://en.wikipedia.org/wiki/Benedict_Anderson" target="_blank"><span style="color:#0B0080;text-decoration:none">Benedict Anderson</span></a> in
his formulation of the concept of the social imaginary.<sup id="cite_ref-16"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-16" target="_blank"><span style="color:#0B0080;text-decoration:none">[16]</span></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"><a href="http://en.wikipedia.org/wiki/Imaginary_(sociology)#cite_note-17" target="_blank"><span style="color:#0B0080;text-decoration:none">[17]</span></a></sup><o:p></o:p></span></p>
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<p class="MsoNormal" style="mso-margin-top-alt:auto;mso-margin-bottom-alt:auto"><b><span lang="EN-GB" style="font-size:13.5pt;font-family:"Arial","sans-serif";color:black">Haikola </span></b><span lang="EN-GB" style="font-size:10.0pt;font-family:"Arial","sans-serif";color:black">[</span><span style="color:black"><a href="http://en.wikipedia.org/w/index.php?title=Imaginary_(sociology)&action=edit&section=5" target="_blank"><span style="font-family:"Arial","sans-serif";color:#0B0080;text-decoration:none">edit</span></a></span><span class="mw-editsection-bracket"><span style="font-family:"Arial","sans-serif";color:#555555">]</span></span><span style="color:black"><o:p></o:p></span></p>
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<span lang="EN-GB" style="font-size:10.0pt;line-height:150%;font-family:"Arial","sans-serif";color:black">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.’ <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> 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><span style="color:black"><o:p></o:p></span></p>
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<span style="font-size:10.5pt;font-family:"Arial","sans-serif";color:#252525"><o:p> </o:p></span></p>
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<span style="font-size:10.5pt;font-family:"Arial","sans-serif";color:#252525">/Simon<o:p></o:p></span></p>
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<p class="MsoNormal" style="margin-bottom:12.0pt"><b><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black">Från:</span></b><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black">
<a href="mailto:humsamserien-bounces+simon.haikola=liu.se@lists.liu.se">humsamserien-bounces+simon.haikola=liu.se@lists.liu.se</a> [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> <a href="mailto:humsamserien@lists.liu.se">humsamserien@lists.liu.se</a><br>
<b>Ämne:</b> Re: [Humsamserien] seminariet 14 april</span><span style="color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black">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.<o:p></o:p></span></p>
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väl mött!<o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Johan Hedrén</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Associate Professor<br>
Program director for The Environmental Science program<br>
Tema Environmental Change</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Department of thematic studies</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Linköping University</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Phone +46 13 28 25 09</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<p class="MsoNormal" style="margin-bottom:12.0pt"><b><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black">Från:</span></b><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"> Johan Hedrén<br>
<b>Skickat:</b> den 9 april 2015 16:10<br>
<b>Till:</b> <a href="mailto:humsamserien@lists.liu.se">humsamserien@lists.liu.se</a><br>
<b>Ämne:</b> seminariet 14 april</span><span style="color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black">Hej!<br>
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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>
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väl mött!<o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p> </o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Johan Hedrén</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Associate Professor<br>
Program director for The Environmental Science program<br>
Tema Environmental Change</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
</div>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Department of thematic studies</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Linköping University</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:gray">Phone +46 13 28 25 09</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif";color:black"><o:p></o:p></span></p>
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