The main aim of this article is to contribute to the discussion about the universality of well-be... more The main aim of this article is to contribute to the discussion about the universality of well-being by juxtaposing the theoretical and empirical arguments of the two extreme theoretical positions regarding the possibility of a universal no-tion of well-being. The article first explains that the question about the possibility of a universal notion of well-being is ultimately a matter of the (differences in the) nature of well-being. While researchers who opt for the universalist position are convinced that their empirical data show that the differences in the nature of well-being are minor enough that a universal notion is possible, the proponents of the culturalist position believe that their research uncovers more dramatic differences in the nature of well-being. Therefore, they reject a universal notion of well-being. By reading one position against the other on theoretical and empirical levels, the article illuminates and assesses the limitations, problems and possible dangers of both and considers which position regarding the possibility of a universal notion of well-being seems more convincing (and possibly less dangerous). The article concludes that currently the culturalist position seems more reasonable, as long as it remains open to a possible discovery of a more universal structure in the nature of well-being promised by the emerging field of neuroscience of happiness.
International Journal of Cultural Studies, Jan 1, 2010
The principal aim of this article is to attempt to further develop Barker's discussion about a ne... more The principal aim of this article is to attempt to further develop Barker's discussion about a new, additional perspective in cultural studies based on the identification of a new set of problems in contemporary Western society, which are emotional and spiritual in form. Drawing from late Foucauldian theory and neuroscience, it argues that in order to fundamentally change individual experience and to solve emotional and spiritual problems a proper transformation of one's physical brain structure is needed, which can only be undertaken through certain continuous practices as part of one's relationship with oneself. Discussing the role cultural studies could play in solving emotional and spiritual problems, it proposes that cultural studies could prove most effective in articulating a wider inter/transdisciplinary political project that would coordinate attempts from various fields and disciplines, and which would help us to move into a culture of contentment. Outlining such a political project, it argues that such a project should include a critical account of the emotions and spirituality and how they relate to issues of power, and also a genealogical analysis of the historical, ethical and existential conditions for transformation of the subject. G
In the Slovenian capital of Ljubljana, the suburb of Nove Fužine hosts the highest proportion of ... more In the Slovenian capital of Ljubljana, the suburb of Nove Fužine hosts the highest proportion of first and second-generation immigrants from the other former Yugoslav socialist republics. While this makes it a privileged signifier of "Balkanness," it is also a place around which many negative stereotypes are constructed. This paper describes a survey that was conducted to discern cultural differences between the biggest three ethnic groups in the neighborhood (Slovenians, Serbs and Bosniaks), taking their culinary habits and choices as an indicator of more general cultural references. The results show that while there are very few major differences between the ethnic communities in Nove Fužine, the social distance between them remains substantial. Indeed, forms of cultural exchange in this multi-ethnic suburb are almost completely absent, at least in as much as they can be inferred from eating habits. In several instances, immigrants from other former Yugoslav republics reported including various typically Slovenian dishes on their menus and vice versa, but this was for practical reasons rather than any cultural exchanges within their neighborhood.
The main aim of this article is to contribute to the discussion about the universality of well-be... more The main aim of this article is to contribute to the discussion about the universality of well-being by juxtaposing the theoretical and empirical arguments of the two extreme theoretical positions regarding the possibility of a universal no-tion of well-being. The article first explains that the question about the possibility of a universal notion of well-being is ultimately a matter of the (differences in the) nature of well-being. While researchers who opt for the universalist position are convinced that their empirical data show that the differences in the nature of well-being are minor enough that a universal notion is possible, the proponents of the culturalist position believe that their research uncovers more dramatic differences in the nature of well-being. Therefore, they reject a universal notion of well-being. By reading one position against the other on theoretical and empirical levels, the article illuminates and assesses the limitations, problems and possible dangers of both and considers which position regarding the possibility of a universal notion of well-being seems more convincing (and possibly less dangerous). The article concludes that currently the culturalist position seems more reasonable, as long as it remains open to a possible discovery of a more universal structure in the nature of well-being promised by the emerging field of neuroscience of happiness.
International Journal of Cultural Studies, Jan 1, 2010
The principal aim of this article is to attempt to further develop Barker's discussion about a ne... more The principal aim of this article is to attempt to further develop Barker's discussion about a new, additional perspective in cultural studies based on the identification of a new set of problems in contemporary Western society, which are emotional and spiritual in form. Drawing from late Foucauldian theory and neuroscience, it argues that in order to fundamentally change individual experience and to solve emotional and spiritual problems a proper transformation of one's physical brain structure is needed, which can only be undertaken through certain continuous practices as part of one's relationship with oneself. Discussing the role cultural studies could play in solving emotional and spiritual problems, it proposes that cultural studies could prove most effective in articulating a wider inter/transdisciplinary political project that would coordinate attempts from various fields and disciplines, and which would help us to move into a culture of contentment. Outlining such a political project, it argues that such a project should include a critical account of the emotions and spirituality and how they relate to issues of power, and also a genealogical analysis of the historical, ethical and existential conditions for transformation of the subject. G
In the Slovenian capital of Ljubljana, the suburb of Nove Fužine hosts the highest proportion of ... more In the Slovenian capital of Ljubljana, the suburb of Nove Fužine hosts the highest proportion of first and second-generation immigrants from the other former Yugoslav socialist republics. While this makes it a privileged signifier of "Balkanness," it is also a place around which many negative stereotypes are constructed. This paper describes a survey that was conducted to discern cultural differences between the biggest three ethnic groups in the neighborhood (Slovenians, Serbs and Bosniaks), taking their culinary habits and choices as an indicator of more general cultural references. The results show that while there are very few major differences between the ethnic communities in Nove Fužine, the social distance between them remains substantial. Indeed, forms of cultural exchange in this multi-ethnic suburb are almost completely absent, at least in as much as they can be inferred from eating habits. In several instances, immigrants from other former Yugoslav republics reported including various typically Slovenian dishes on their menus and vice versa, but this was for practical reasons rather than any cultural exchanges within their neighborhood.
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