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Item A short history of the separation of powers: from Cicero’s Rome to Trump’s America(The Conversation Trust (UK) Ltd., 2025-02-17) Bufacchi, VittorioItem Covid — five years on: we agreed that everything must change, but nothing has(Irish Examiner, 2025-03-11) Bufacchi, VittorioWe all experienced the pandemic differently, but instead of tackling inequality we have chosen to ignore it, writes Vittorio BufacchiItem Donna J. Haraway’s ecofeminism revisited: critical new materialist pedagogies for Anthropocenic crisis times(African Journals Online, 2024) Carstens, Delphi; Geerts, EvelienBy bringing feminist science studies scholar Donna J. Haraway’s A manifesto for cyborgs (1985) and Situated knowledges (1988) in line with contemporary critical new materialist thought (see Colman & Van der Tuin, 2024; Dolphijn & Van der Tuin, 2012; Geerts, 2022), this critical pedagogical and philosophical think piece tackles the problematic of Anthropocenic disruptions of the planetary biosphere for critical pedagogies and higher education (also see Carstens, 2016). It additionally encourages its readers to think through their own pedagogical conceptions and praxes by means of irruptive (Geerts & Carstens, 2024; Koro-Ljungberg, 2015) selfreflection- stimulating questions. Our situated – and thus limited and open-ended – response to this all-encompassing Anthropocenic crisis is rooted in a rethinking of Harawayan cyborgian and situated knowledges and the critical pedagogical lessons drawn from the latter. Rereading Haraway’s work through contemporary critical new materialist and related scholarship reveals that it already contained an ecofeminist onto-epistemological shift toward more-than-human agency and relationality. This shift has major consequences for all things critical pedagogical and educational, as our pedagogical thinking-doings are deeply embedded in today’s crisis-ridden lifeworld. This rereading exercise furthermore underlines the necessity of an updated critical new materialist pedagogical praxis for learning and teaching, inspired by Harawayan ecofeminism, that takes the entanglements between human, dehumanised, and more-than-human actors seriously.Item (Post-)pandemic somatechnics, neoliberalism, and the return to (academic) normalcy: Digital conversations(Edinburgh University Press, 2024-11) Rahbari, Ladan; Geerts, EvelienThis essay consists of a set of digital (post-)pandemic email correspondence held between a political sociologist and an interdisciplinary philosopher working at western European universities while the COVID-19 pandemic rapidly unfolded itself. Starting from an unsettling point in time in 2021, during which vaccination strategies and numerous eugenic pandemic containment measures were being discussed, the authors touch upon issues as diverse as the importance of embodied feminist theorising in pandemic crisis times; neoliberal extractive capitalism’s influence on society, pandemic (mis)management, and higher education; the problematic (post-)pandemic business-as-usual-narrative; grief, mourning, and trauma; the power of anger and protesting; and the forced return to normal(cy). These conversations are held together by an irruptions-based methodology based on Deleuze and Guattari (2000) . This methodology tries to make sense of the (post-)pandemic as a disruptive event while forming the backdrop for conversational and critical theoretical snippets, self-designed memes, and critical race, queer, disability, and feminist theoretical perspectives that all conceptualise (post-)pandemic somatechnics as a ‘form of ethico-political critical practice’ (Sullivan and Murray 2011 : vii).Item Laozian metaethics(Springer Nature, 2024-10-07) Dockstader, JasonThis paper contributes to the emerging field of comparative metaethics by offering a reconstruction of the metaethical views implicit to the Daoist classic, the Laozi 老子 or Daodejing 道德經. It offers two novel views developed out of the Laozi: one-all value monism and moral trivialism. The paper proceeds by discussing Brook Ziporyn’s reading of the Laozi in terms of omnipresence and irony, and then applies his reading to moral properties like values and names (ming 名). The paper emboldens Ziporyn’s monistic tendencies in order to claim that the Laozi not only treats the Dao as an omnipresent value, but also as the one value that is all values. I call this view one-all value monism. I then argue that, in terms of moral epistemology, one-all value monism entails moral trivialism, the view that all moral judgments are true. I conclude by emphasizing the therapeutic motivation for holding such apparently outrageous metaethical views. The paper thus defends the basic claim that there is a point at which Ziporyn’s omnipresence and irony become monism and true contradiction, and that further exploring the consequences of these inevitable transitions leads to the discovery of novel metaethical views.