In search for the “missing links” of queer posthumanist discourses, some nonhuman animals play a crucial role in setting up new possible ontologies of sexual diversity. However, the desire to trace “natural” evidence for sexual diversity and a non-binary gender system that goes beyond the simplistic “social constructionism” vs. “biological essentialism” dichotomy in the nonhuman world should be critically examined. In this article I analyze both the scientific and popular representations of “wild and weird” nonhuman animals that became rich semiotic-material (...) referents to human sexuality and gender diversity in order to propose “transpecies intimacies” as a strategy for overcoming the deadlock present in naturalizing and essentializing discourses. This essay focuses on the case of the spotted hyena, because this nonhuman animal functions as an important signifier and material resource for sexual differences on multiple levels of power relations – institutional, scientific, educational, somatic, discursive, and even affective. I consider how biomedical narratives on sexualized nonhuman animals employ hegemonic economies of sexual difference to build stories of a naturalized sexuality and an embodied gender difference wherein some chemical substances, like hormones, and some body parts, like genitals, serve as primary actors in this semiotic-material system. (shrink)

This article responds to the phenomenon of Internet cats becoming pervasive in Web 2.0, while at the same time digitally shared self-portraits, commonly called “selfies,” also circulate with extremely high frequency. The author tracks the efficacy of sharing selfies for trans/two Spirit individuals such as artist Kiley May and in trans-centric hashtag campaigns. It shows that trans-animality in digital life can offer sovereign forms of subjectivity and engages response patterns that locate a trans point of regard. Further, it seeks to (...) explain why so many different kinds of cuteness are shared in the intimate superpublics of online trans* communities. Building on classic texts in philosophical cat studies, such as from Jacques Derrida, the concept of the “inappropriate/d other,” and contemporary cuteness theories, the article argues that cute aesthetics provide a sentimental shield, can counter sexual indifference, and often enact a mode of resilience crucial for surviving in cultures that erase the existence of trans people of color. (shrink)

In this article, the authors take up the historical figure of Dr Betty Paërl, who has surprisingly turned up in very different kinds of specialised archives. The white mathematics professor was located in IHLIA LGBT+ Heritage, the largest queer heritage collection in Europe, as a notable SM sexpert and spokesperson on transgender politics, and also found during archival research into the anti-(neo)colonial struggles of Suriname against the Dutch. Upon closer inspection of the materials, the authors find the recurrent image/item of (...) the whip that presses them to carefully think through how the archive of Dr Paërl casts light on a history that Katherine McKittrick calls being ‘in the shadow of the whip’. The article aims to combine an analysis of these versions of the whip in different visual and discursive registers to detect the liberatory politics underlying her activisms. To do so, the authors develop the intersectional model of the kaleidoscope employed by Dutch Black, migrant and refugee (BMR) feminist theorists to grasp the shifting patterns of power that Paërl battled and embodied as an activist of the anticolonial struggle, for sex workers’ rights, for kinky sex and for transgender people. This is all the more important in the historical study of transgender visual materials that most often arrive in archives via medical and police photography or pornographic materials. The historical researcher, the article argues, should be wary of (re)producing a static vision that would reduce transgender figures to sex and gender politics, or eclipse a vision of trans politics that dilates beyond sexuality. (shrink)

Both critique and an appropriation of a large and diverse body of work, Home and Beyond is a major contribution to contemporary Husserl scholarship.

This collection contains twenty-one thought-provoking essays on the controversies surrounding the moral and legal distinctions between euthanasia and "letting die." Since public awareness of this issue has increased this second edition includes nine entirely new essays which bring the treatment of the subject up-to-date. The urgency of this issue can be gauged in recent developments such as the legalization of physician-assisted suicide in the Netherlands, "how-to" manuals topping the bestseller charts in the United States, and the many headlines devoted to (...) Dr. Jack Kevorkian, who has assisted dozens of patients to die. The essays address the range of questions involved in this issue pertaining especially to the fields of medical ethics, public policymaking, and social philosophy. The discussions consider the decisions facing medical and public policymakers, how those decisions will affect the elderly and terminally ill, and the medical and legal ramifications for patients in a permanently vegetative state, as well as issues of parent/infant rights. The book is divided into two sections. The first, "Euthanasia and the Termination of Life-Prolonging Treatment" includes an examination of the 1976 Karen Quinlan Supreme Court decision and selections from the 1990 Supreme Court decision in the case of Nancy Cruzan. Featured are articles by law professor George Fletcher and philosophers Michael Tooley, James Rachels, and Bonnie Steinbock, with new articles by Rachels, and Thomas Sullivan. The second section, "Philosophical Considerations," probes more deeply into the theoretical issues raised by the killing/letting die controversy, illustrating exceptionally well the dispute between two rival theories of ethics, consequentialism and deontology. It also includes a corpus of the standard thought on the debate by Jonathan Bennet, Daniel Dinello, Jeffrie Murphy, John Harris, Philipa Foot, Richard Trammell, and N. Ann Davis, and adds articles new to this edition by Bennett, Foot, Warren Quinn, Jeff McMahan, and Judith Lichtenberg. (shrink)

Bonnie Steinbock presents The Oxford Handbook of Bioethics - an authoritative, state-of-the-art guide to current issues in bioethics.

This chapter addresses Immanuel Kant and the potential impasse of any philosophical account of religious experience. Various attempts within phenomenology are explored to broaden the notion of givenness and evidence beyond the parameters of object-givenness. Then, the chapter deals with a phenomenology of religious experience as an irreducible sphere of human experience, and its unique style of evidence and modalisations. For Kant, experience is limited to one mode of givenness in which objects of knowledge are actively constituted with the direct (...) implication that one cannot meaningfully speak of a religious experience. The recognition of the different quality of givenness in religious experience implicated the significant matter of religious evidence. (shrink)

Decentralized autonomous organizations (DAOs) are a new, rapidly-growing class of organizations governed by smart contracts. Here we describe how researchers can contribute to the emerging science of DAOs and other digitally-constituted organizations. From granular privacy primitives to mechanism designs to model laws, we identify high-impact problems in the DAO ecosystem where existing gaps might be tackled through a new data set or by applying tools and ideas from existing research fields such as political science, computer science, economics, law, and organizational (...) science. Our recommendations encompass exciting research questions as well as promising business opportunities. We call on the wider research community to join the global effort to invent the next generation of organizations. (shrink)

Most of us believe that we are entitled to treat members of other species in ways which would be considered wrong if inflicted on members of our own species. We kill them for food, keep them confined, use them in painful experiments. The moral philosopher has to ask what relevant difference justifies this difference in treatment. A look at this question will lead us to re-examine the distinctions which we have assumed make a moral difference.

The study aims to measure the link between CSR and economic growth. This study investigates whether CSR expenses shown by the banks are contributing to the sustainability of an emerging economy like India. For this study, CSR spending of 21 commercial banks, on nine development areas of the Indian economy, the human development index of India, and its indicators along with the growth rate of GDP of India and state-wise GDP for the year 2014-2015 to 2017-2018 have been taken as (...) secondary data. The research techniques used are the case analysis method, correlation, and descriptive analysis. The study highlights that CSR activities are more of a myth and a far-reaching possibility in developing nations like India, where most institutions are engrossed in such activities to gain laurels and secure investors from the globe. (shrink)

This paper explores the impacts of neurological intervention on selfhood with reference to recipients’ claims about changes to their self-understanding following Deep Brain Stimulation for treatment of Parkinson’s Disease. In the neuroethics literature, patients’ claims such as: “I don’t feel like myself anymore” and “I feel like a machine”, are often understood as expressing threats to identity. In this paper I argue that framing debates in terms of a possible threat to identity—whether for or against the proposition, is mistaken and (...) occludes what is ethically salient in changes from DBS. Rather, by adopting a relational narrative approach to identity and autonomy, I show that the ethically salient issue from DBS is impacts on autonomous agency—whether one’s actions and beliefs are one’s own, and how DBS may hinder, or foster, embodied, relational autonomy competences. This approach recognizes that if sufficiently significant, impacts on autonomy competences may pose a threat to one’s ability to contribute to the process of authoring one’s own life and so pose a threat to identity formation. I argue this approach resolves the confusion in the literature about whether and how DBS threatens identity and provides a complex picture of how DBS may affect selfhood by disrupting narrative identity formation and revision, distorting agency and/or undermining autonomy. (shrink)

This article aims to show how discourse analysis can help identify and reinterpret the communicative practices of individuals with autism spectrum disorder, presenting them as co-constructed by the neurotypical interlocutor. The data described in the article come from three interviews with autistic adolescents. The participants completed two tasks: picture description and narrative production. The interviews were further analysed with the use of discourse analysis. The study demonstrates how the participants oriented to the interviewer’s utterances and what communicative strategies they used (...) throughout the interview. Discourse analysis is presented as an approach to the study of autistic communication, which can substantially contribute to the current state of knowledge about autism spectrum disorder, and be an invaluable help for practitioners. (shrink)

CRITIQUE OF THE ARAB MIND. CONTEMPORARY ARAB THOUGHT IN THE CONTEXT OF THE ISSUES OF REASON AND COGNITION In this article I will present different stands of Arab scholars with respect to one of the key issues of Orientalism — the Arab mind. The assumption of individuality and invariable nature of Arab mind was one of the foundations of the oriental thought. With the development of postcolonial thought in the second half of the 20th century, some Arab scholars rejected this (...) assumption, while the others tried to redefine its essence. Hence, the study of such issues as reason and cognition was so important. According to Mohammad Abed Al-Jabri, what distinguishes Arab reason is the fact that in Islamic philosophy the connection between epistemology and ideology was much stronger than in the European culture. As a result, Islamic philosophy used epistemology and logic not for the sake of uncovering the ‘truth’, but in the defence of its own ideological claims. Al-Jabri argues that in order to understand contemporary Arab-Islamic thought it is necessary to study its beginning (VII–IX centuries AD), since instruments of reason established in that period have remained until today. Other philosophers, like Mohammed Arkoun place Arab reason in wider context of reason as such. The knowledge of the way of cognition within Arab culture seems to be the key to understanding of their world. (shrink)

This essay will criticize Peter Lamarque’s claim in The Opacity of Narrative that reading for ‘opacity’ is the way to read literature as literature. I will summarize the idea of ‘opacity’ and consider the plausibility of this claim through an examination of Lamarque’s related comments on translation. The argument for ‘opacity’, although it insists on the importance of attention to a work’s form in the apprehension of its content, involves, at the same time, a certain obliviousness to form, indicated in (...) the first instance by an unpersuasive conflation of lyric poetry and prose fiction. Through a comparison of opposing approaches to the translation of a novel written in verse, and an analysis of why the translation of poetry is generally understood to be more challenging than the translation of prose, I will argue that reading for ‘opacity’ does not adequately capture what it means to read literature as literature. (shrink)

Physician-assisted suicide laws in Oregon and Washington require the person's current competency and a prognosis of terminal illness. In The Netherlands voluntariness and unbearable suffering are required for euthanasia. Many people are more concerned about the loss of autonomy and independence in years of severe dementia than about pain and suffering in their last months. To address this concern, people could write advance directives for physician-assisted death in dementia. Should such directives be implemented even though, at the time, the person (...) is no longer competent and would not be either terminally ill or suffering unbearably? We argue that in many cases they should be, and that a sliding scale which considers both autonomy and the capacity for enjoyment provides the best justification for determining when: when written by a previously well-informed and competent person, such a directive gains in authority as the later person's capacities to generate new critical interests and to enjoy life decrease. Such an extension of legalized death assistance is grounded in the same central value of voluntariness that undergirds the current more limited legalization. (shrink)

Almost all jurisdictions where physician-assisted death is legal require that the requesting individual be competent to make medical decisions at time of assistance. The requirement of contemporary competence is intended to ensure that PAD is limited to people who really want to die and have the cognitive ability to make a final choice of such enormous import. Along with terminal illness, defined as prognosis of death within six months, contemporary competence is regarded as an important safeguard against mistake and abuse, (...) arguably the strongest objections to legalizing PAD.The insistence on contemporary competence is problematic. It means that someone who has dementia is ruled out as a candidate for PAD, even if she is terminally ill and suffering terrible and unrelievable pain. It also rules out individuals with strong and unwavering desires not to end their life in dementia. (shrink)

Os usos do passado e da tradição em uma sociedade pós-tradicional, na perspectiva de Zygmunt Bauman, é resultado dos desdobramentos da modernidade em sua produção da ambivalência. O objetivo do presente artigo é rastrear esse pensamento na obra de Bauman a partir da suturação do conceito de tradição com a obra mais ampla do filósofo. Buscaremos, então, pontos de contato com outros autores que também trabalharam esta temática – notadamente, Hannah Arendt – a partir da ótica de que a modernidade (...) é marcada pela dependência de um passado ressignificado. (shrink)

What is poetry’s so-called ‘form-content unity’? In this paper, I argue that the idea of ‘form-content unity’, as derived from A. C. Bradley’s 1901 lecture, has been misconstrued by Peter Kivy, who believes that it is confused and vague. I argue that it has also been misconstrued, however, by the philosophers who find the idea insightful and instructive and present themselves as defending and developing it against Kivy’s criticisms. Crucially, Bradley’s argument emphasizes that hearing is necessary to any ‘poetic’ reading (...) of a metrical poem, but this focus on sound and metre tends to be ignored. A precision of terminology—particularly a reformulation of the paraphrase ‘form-content unity’—offers an improved understanding of Bradley’s claims. The lecture, I argue, properly understood, in fact supports the call for a shift of attention away from understanding poems as ‘form-content unities’ in the philosophy of poetry. (shrink)

The legalisation of physician assisted suicide in Oregon and physician assisted death in the Netherlands has revitalised the debate over whether and under what conditions individuals should be able to determine the time and manner of their deaths, and whether they should be able to enlist the help of physicians in doing so. Although the change in the law is both dramatic and recent, the basic arguments for and against have not really changed since the issue was debated by Glanville (...) Williams and Yale Kamisar nearly 50 years ago. In this paper, the author argues in favour of Kamisar’s consequentialist framework. Any change in law and social policy should not be based solely on individual cases, heart wrenching though these may be. Instead, we need to assess the need for PAS, and weigh this against the risks of mistake and abuse. (shrink)

I discuss an argument given by Dorothy Edgington for the conclusion that indicative conditionals cannot express propositions. The argument is not effective against Robert Stalnaker's context-dependent propositional theory. I isolate and defend the feature of Stalnaker's theory that allows it to evade the argument.

In this study I examine some uses of connectives, and in particular co-ordinate conjunction, from a critical discourse perspective; these uses, in my view, cannot find a satisfactory explanation within current frameworks. It is suggested that we need to identify a conceptual level at which connectives function as hypo-textual signals, activating systematic law-like conditional statements (IF-THEN), which form default specifications of consistent structured knowledge frames. I argue that an account of connectives at the conceptual level of their function that does (...) not take into consideration such tightly structured background schemata, representing both general knowledge and ideologies, cannot afford any generality. As a result, ¿deviant¿ or ¿subversive¿ uses of these connectives can neither be identified as such nor find an adequately general explication within existing accounts, whereas in the proposed framework such uses find a ready explanation of sufficient generality. This framework lies at the intersection of disciplines: Linguistic pragmatics (empirical pragmatics, critical discourse analysis), on the one hand, and cognitive science, on the other. Consequently, this proposal, too, can be regarded as a plea for crossing boundaries and joining forces. (shrink)

In this study I examine some uses of connectives, and in particular co-ordinate conjunction, from a critical discourse perspective; these uses, in my view, cannot find a satisfactory explanation within current frameworks. It is suggested that we need to identify a conceptual level at which connectives function as hypo-textual signals, activating systematic law-like conditional statements, which form default specifications of consistent structured knowledge frames. I argue that an account of connectives at the conceptual level of their function that does not (...) take into consideration such tightly structured background schemata, representing both general knowledge and ideologies, cannot afford any generality. As a result, ‘deviant’ or ‘subversive’ uses of these connectives can neither be identified as such nor find an adequately general explication within existing accounts, whereas in the proposed framework such uses find a ready explanation of sufficient generality. This framework lies at the intersection of disciplines: Linguistic pragmatics, on the one hand, and cognitive science, on the other. Consequently, this proposal, too, can be regarded as a plea for crossing boundaries and joining forces. (shrink)

Recent research into LGBTQ kinship has suggested that reproductive technology might stabilise and/or disrupt dominant ideals about the importance of biogenetic relatedness in family formation. This article examines the way adults raised in lesbian, gay, bisexual, trans and queer (LGBTQ) households are interested in tracing queer family histories, rather than solely their biological relations. Data comes from biographical narrative interviews with twenty-two adult children raised by LGBTQ parents. The article examines how participants’ kinship stories relate to parents’ identities and journeys (...) to, and through, LGBTQ parenthood. Knowledge of queer kinship was pivotal in the process of self-making and enabled participants to produce and express connections between themselves and their LGBTQ parents. Furthermore, queer social histories allowed them to articulate their affinity to LGBTQ communities and culture more widely, particularly noting their knowledge and experience of socio-legal discrimination against LGBTQ people. Thus, kinship narratives of people raised by LGBTQ parents highlight that the desire to ‘know where we come from’ is not rooted exclusively in biogenetics. In this case, kinship stories disrupted the established biogenetic narrative, stressing the importance of LGBTQ culture and history for constructing a connection between collective and individual identity. (shrink)

The morality of embryonic stem cell research depends on the moral status of human embryos. I defend the interest view against some of Don Marquis's objections, and show that on his own Valuable Futures account, ESCR is morally permissible.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The purpose of this article is to explore the multiple layers of representation which occur in the South Africa Pavilion at the Art Biennale in Venice in order to understand how they constitute and affect the state’s political imaginary. By analysing three artworks (David Koloane’s The Journey, Sue Williamson’s For thirty years next to his heart, and Zanele Muholi’s Faces and Phases) which were exhibited in the 2013 Pavilion, two key arguments emerge: 1) in this context artistic representation can be (...) understood as a form of political representation; and, 2) these artists are simultaneously state and citizenry representatives. A tension emerges between the political imaginary desired by the South African state and the political imaginary enacted by its representatives. The article draws on seven months of participant observation fieldwork at the Biennale, which involved 76 interviews with people associated with the South Africa Pavilion, including government representatives, exhibition organisers, artists, and visitors. Part I explores the concept of representation in order to establish the two philosophical trajectories (political and artistic) with which this article engages – with particular reference to Michael Saward’s framework of the representative claim. Part II explores the multiple representative claims which the three artists and their artworks enact.Abbreviations: Biennale: Venice Art Biennale; DAC: Department of Arts and Culture; For thirty years: For thirty years next to his heart, by Sue Williamson; TRC: Truth and Reconciliation Commission; US: United States of America. (shrink)

Inside the Constitutional Court of South Africa hangs Judith Mason’s artwork, entitled The Man Who Sang and the Woman Who Kept Silent, more commonly known as The Blue Dress. Mason created the artwork to commemorate Phila Ndwandwe and Harold Sefola after hearing testimony from the perpetrators of their deaths at the South African Truth and Reconciliation Commission (TRC). In this article I explore how The Blue Dress contributes to the reimagining of human rights culture in South Africa in three key (...) ways. First, the artwork is a symbolic reparation that recognizes the harm suffered under apartheid. Second, the artwork is an alternative record of women’s experiences of sexual violence; experiences which are largely absent from the official TRC record. Third, the artwork is a form of judicial consciousness which keeps the past alive so that a different future can be imagined. I argue that The Blue Dress instantiates an “ethics of responsibility” in post-apartheid human rights discourse. That is, the responsibility to remember past violations of human rights in order to prevent future ones and the responsibility to recognize past triumphs of human rights in order to support future ones. The article draws on seven months of participant observation fieldwork at the Court, which included fifty-four interviews with judges, clerks, staff members, advocates, artists, curators, and visitors, as well as visual and archival research. (shrink)

This article re-contextualizes Sigmund Freud's interest in the idea of the inheritance of acquired characteristics in terms of the socio-political connotations of Lamarckism and Darwinism in the 1930s and 1950s. Many scholars have speculated as to why Freud continued to insist on a supposedly outmoded theory of evolution in the 1930s even as he was aware that it was no longer tenable. While Freud's initial interest in the inheritance of phylogenetic memory was not necessarily politically motivated, his refusal to abandon (...) this theory in the 1930s must be understood in terms of wider debates, especially regarding the position of the Jewish people in Germany and Austria. Freud became uneasy about the inheritance of memory not because it was scientifically disproven, but because it had become politically charged and suspiciously regarded by the Nazis as Bolshevik and Jewish. Where Freud seemed to use the idea of inherited memory as a way of universalizing his theory beyond the individual cultural milieu of his mostly Jewish patients, such a notion of universal science itself became politically charged and identified as particularly Jewish. The vexed and speculative interpretations of Freud's Lamarckism are situated as part of a larger post-War cultural reaction against Communism on the one hand (particularly in the 1950s when Lamarckism was associated with the failures of Lysenko), and on the other hand, against any scientific concepts of race in the wake of World War II. (shrink)

This article re-contextualizes Sigmund Freud's interest in the idea of the inheritance of acquired characteristics in terms of the socio-political connotations of Lamarckism and Darwinism in the 1930s and 1950s. Many scholars have speculated as to why Freud continued to insist on a supposedly outmoded theory of evolution in the 1930s even as he was aware that it was no longer tenable. While Freud's initial interest in the inheritance of phylogenetic memory was not necessarily politically motivated, his refusal to abandon (...) this theory in the 1930s must be understood in terms of wider debates, especially regarding the position of the Jewish people in Germany and Austria. Freud became uneasy about the inheritance of memory not because it was scientifically disproven, but because it had become politically charged and suspiciously regarded by the Nazis as Bolshevik and Jewish. Where Freud seemed to use the idea of inherited memory as a way of universalizing his theory beyond the individual cultural milieu of his mostly Jewish patients, such a notion of universal science itself became politically charged and identified as particularly Jewish. The vexed and speculative interpretations of Freud's Lamarckism are situated as part of a larger post-War cultural reaction against Communism on the one hand, and on the other hand, against any scientific concepts of race in the wake of World War II. (shrink)

Timothy Brown's piece "Building Intricate Partnerships with Neurotechnology" makes a valuable contribution to ethical discussion of questions about human identity and agency raised by Deep Brain Stimulation. The paper brings together a number of relational approaches to narrative identity and autonomy, drawing on first-personal empirical accounts, to extend a relational account of agency to include neurostimulators. In doing so, it builds on the contributions relational approaches have made to making sense of changes to aspects of selfhood following neurological intervention while (...) also helpfully reframing concerns away from the threat that DBS may pose to aspects of self-hood. This approach directs... (shrink)

Literatura audialna, zarówno fikcjonalna (słuchowiska radiowe), jak i dokumentalna (audycje dokumentalne, feature’y) podejmuje temat Zagłady. Dyskurs postpamięci traktuje o ofiarach i ocalałych, oddaje też głos drugiemu pokoleniu ocalałych i badaczom Zagłady. Celem artykułu jest analiza wybranych dzieł sztuki audio o Holocauście pod kątem ich specyfiki gatunkowej oraz wskazanie pól tematycznych, które znajdują się na peryferiach narracji radiowych. Ma to na celu odpowiedź na pytanie o przyczyny decentralizacji wskazanych tematów. Metodą badawczą jest analiza treści konkretnych tytułów słuchowisk radiowych oraz cech ich (...) dramaturgii i konstrukcji. (shrink)

John Robertson, Children of Choice: Freedom and the New Reproductive Technologies Princeton, NJ: Princeton University Press, 1994, 281 pp.