Idipsum est une locution qu'Augustin utilise pour désigner Dieu. Elle signifie littéralement "cela même". Ce minimalisme sémantique ne laisse pas de la rendre mystérieuse. Faut-il y voir un emprunt à certains textes bibliques qui déjà en font usage? Dans ce cas, idipsum, tel un nom propre vide de toute signification, se bornerait à indiquer Dieu en tant qu'il échappe à toute définition rationnelle. Ou bien faut-il rattacher idipsum à la tradition platonicienne qui recourt à des locutions grecques similaires pour désigner (...) la réalité intelligible qui est " elle-même en elle-même "? Idipsum serait alors la trace d'un héritage philosophique conduisant Augustin à une définition métaphysique de Dieu comme Etre absolu. Cependant, cette alternative entre origine biblique et tradition platonicienne néglige la diversité des usages philosophiques des locutions formées sur auto puis ipsum: elles expriment d'abord l'identité et le fait d'être soi, puis la réflexivité, au croisement des champs dialectique, pratique et ontologique. Cet ouvrage explore la façon dont ces aspects de l'identité se sont construits, du autos grec à l'idipsum latin, à travers des études portant sur Homère, Platon, Aristote, le stoïcisme, le néoplatonisme grec puis latin, Augustin. (shrink)

In the last years, a series of automated self-representational social media sites have emerged that shed light on the information ethics associated with participation in Web 2.0. Sites like Zoominfo.com, Pipl.com, 123People.com and Yasni.com not only continually mine and aggregate personal information and biographic data from the web and beyond to automatically represent the lives of people, but they also engage algorithmic networking logics to represent connections between them; capturing not only who people are, but whom they are connected to. (...) Indeed, these processes of 'auto-biography' are 'secret' ones that for the most part escape the user's attention. This article explores how these sites of auto-biography reveal the complexities of the political economy of Web 2.0, as well as implicate an ethics of exposure concerning how these processes at once participate in the erosion of privacy, and at the same time, in the reinforcement of commodification and surveillance regimes. (shrink)

Scholars are increasingly concerned about social biases in facial analysis systems, particularly with regard to the tangible consequences of misidentification of marginalized groups. However, few have examined how automated facial analysis technologies intersect with the historical genealogy of racialized gender—the gender binary and its classification as a highly racialized tool of colonial power and control. In this paper, we introduce the concept of auto-essentialization: the use of automated technologies to re-inscribe the essential notions of difference that were established under (...) colonial rule. We consider how the face has emerged as a legitimate site of gender classification, despite being historically tied to projects of racial domination. We examine the history of gendering the face and body, from colonial projects aimed at disciplining bodies which do not fit within the European gender binary, to sexology's role in normalizing that binary, to physiognomic practices that ascribed notions of inferiority to non-European groups and women. We argue that the contemporary auto-essentialization of gender via the face is both racialized and trans-exclusive: it asserts a fixed gender binary and it elevates the white face as the ultimate model of gender difference. We demonstrate that imperialist ideologies are reflected in modern automated facial analysis tools in computer vision through two case studies: commercial gender classification and the security of both small-scale and large-scale spaces. Thus, we posit a rethinking of ethical attention to these systems: not as immature and novel, but as mature instantiations of much older technologies. (shrink)

We propose a reading of Heidegger’s interpretation of the problem of Self-Affection in the first Kantian Critique. If the Time and the ‘I Think’ are unified is due to the notion of time as pure Self-Affection, that could capture the formation of Self without subordinating it to an extra-temporal connection. We attempt to show that Heidegger’s account considers time as a self-referential movement which however requires a delay and a retreat of itself to release what is coming. In order to (...) allow an encounter with another, the self-affective structure must give time to herself, which prevents the autarchic closure of herself. (shrink)

This paper explores auto-photography as a form of research practice in the area of identity and self-esteem research. It allows researchers to capture and articulate the ways identity guides human action and thought. It involves the generation and examination of the static images that participants themselves believe best represent them. Auto-photography is an important tool for building bridges with marginalized groups in the research process, since it offers researchers a way to let participants speak for themselves. Furthermore, by (...) using this method researchers can avoid exclusive reliance on survey questionnaires and other such research instruments that may be culturally biased. I present two research projects using auto-photography: one involving adolescent Latina girls and one involving Indian women. Based on the experience of these projects, I discuss auto-photography's importance in identity and self-esteem research. Finally, I discuss some of the benefits and challenges of working with this method. (shrink)

This paper provides an introduction and overview of Michel Henry's work, with particular emphasis on his understanding of auto-affectivity. It concludes by pointing to some objections or questions sympathetic phenomenologists may have for his work.

Se propone una lectura de la interpretación que Heidegger hace del problema de la auto-afección en la primera Crítica kantiana. Si el tiempo y el yo pienso se unifican es gracias a la idea del tiempo como auto-afección pura que permite captar el movimiento de formación del sí-mismo sin subordinarlo a un enlace extratemporal. Intentaremos mostrar que esta comprensión considera el tiempo como un movimiento autorreferencial que no obstante hace necesario un retiro y una demora de sí para (...) liberar lo que viene. Para hacer posible un encuentro con otro, dicha estructura autoafectiva debe darse el tiempo que impide la clausura autárquica de sí mismo. (shrink)

Greening Auto Jobs: A Critical Analysis of the Green Job Solution provides a major contribution to the growing and important field of environmental sociology and labor studies by providing a theoretical and practical understanding of how the broader political-economic relations of society affect the relationship between labor and the environment.

El prefijo “auto” en autoorganización y autopoiesis se refiere a la existencia de una identidad o agencialidad implicada en el orden, organización o producción de un sistema que se corresponde con el sistema mismo, en contraste con el diseño o la influencia de carácter externo. La autoorganización (AO) estudia la manera en la que los procesos de un sistema alcanzan de forma espontánea un orden u organización complejo, bien como una estructura o patrón emergente, bien como algún tipo de (...) finalidad o identidad autoconstruida. En este trabajo nos ocupamos del concepto de AO en el contexto de la problemática sobre la naturaleza la vida y de los organismos vivientes. Este concepto se elabora en diferentes tradiciones científicas y filosóficas, a partir de su origen en la filosofía kantiana. La cibernética trata de emular la organización de los seres vivos y su teleología mediante la construcción de máquinas; desarrolla una perspectiva centrada en la regulación y en la causalidad mutua entre componentes del sistema. Estos trabajos, a veces complementados con la teoría de sistemas y la teoría de la información, son fundamentales para el desarrollo de la ciencia del siglo XX, especialmente las ciencias computacionales y la biología. Una segunda corriente surge desde la termodinámica de los procesos irreversibles alejados del equilibrio a partir, entre otros, de los trabajos de la escuela de Bruselas, en la que la AO se explora como la formación espontánea de estructuras de orden disipativo. Una tercera tradición, tal vez la más profundamente kantiana, se desarrolla en el contexto de la biología del desarrollo e integra a las dos mencionadas previamente, pues combina aspectos de las dos previas en el desarrollo ontogenético. Podemos decir que cada una de estas concepciones de la AO se relaciona con modelos paradigmáticos diferentes. La noción de autopoiesis (AP), por su parte, fue propuesta en los años 70 por los biólogos chilenos Humberto Maturana y Francisco Varela para explicar la organización individual de los seres vivos como un proceso dinámico que genera una identidad desde las operaciones del sistema (Maturana y Varela 1973). Puede decirse que hereda y reorganiza ideas de la tradición de la AO, especialmente la kantiana y la cibernética, para proponer una teoría biológica alternativa. El enfoque autopoiético concibe el fenómeno de la vida y a los seres vivos de forma muy diferente a la teoría de la evolución o la biología molecular que constituían las líneas de investigación predominantes en la biología de su tiempo. La teoría subraya como propiedad básica de un sistema viviente su autoconstitución dinámica como unidad dotada de identidad a partir de interacciones entre sus componentes. Sin embargo, aquellas propiedades de la vida consideradas primordiales en el enfoque darwiniano, como la reproducción o la evolución, se ven como secundarias, pues requieren de la existencia previa de sistemas autopoiéticos. El objetivo de esta voz es examinar diferentes aspectos que configuran las tradiciones autoorganizativa y autopoiética, en especial las tensiones conceptuales internas que permiten comprender los desafíos a los que se enfrentan ambas en el marco de la filosofía y la teoría de la biología, así como la forma en que sus posiciones e intuiciones contrastan con otras perspectivas en biología. (shrink)

This essay starts with the possibility of situating Derrida’s aporetic ethics in the domain of normative ethics and argues that Derrida’s reflection on ethics is enrooted in the specific way he conceives the phenomenological notion of auto-affection. In the second section, I analyze, in the early work, auto-affection with signs and show its centrality in Derrida’s first encounter with Levinas’s philosophy. Derrida refuses to substitute the hetero-affective relation to the Other for auto-affection as the source of universal (...) law and normativity. He does not sacrifice universality and tackles the problem of autonomous ethical decision-making even though he welcomes through affectivity the signification of the singular other, which is irreducible to conceptual, emotive, and normative self-relation. This background helps us understand the rootedness of ethical aporias in a reflection on auto-affection. (shrink)

Basado en argumentos previos, propongo una [auto] etnografía civil, públicamente responsable, que aborde las temáticas centrales de self, raza, género, clase, sociedad y democracia. Comienzo con la pedagogía de la esperanza y la imaginación sociológica y etnográfica. Paso entonces al etnógrafo y los estudios culturales, revisando varios modelos de etnografía crítica. A continuación, examino la pedagogía performativa crítica, la política y la teoría racial crítica, concluyendo con una breve discusión sobre la práctica de una política cultural performativa.

Si l ’ on peut bien affirmer que certains Sceptiques s ’ auto-réfutent, ce n ’ est pas le cas de Sextus Empiricus. En distinguant entre les modèles auto-référentiel et performatif de l ’ auto-réfutation auxquels on confronte les problèmes anciens du Menteur et du renversement ( peritropè ), on peut montrer que Sextus recourt à ce qu ’ il désigne par le mot sumperigraphè, qu ’ il convient de considérer comme un schème topologique verbal (une boucle (...) récursive). Il ressort que Sextus circonscrit la logique dont relève l ’ auto-réfutation, dans un effet réfléchissant et abyssal, rejoignant la grande tradition sceptique du théâtre grec. (shrink)

This article is a response to Ole Martin Skilleås's "Knowledge and Imagination in Fiction and Biography." The first section of the article summarizes the line of the argument in four theses: (1) What is real is more influential than what is made up; (2) there is no metaphysical chasm between autobiographers and us; (3) (auto)biographies are not just empirical; and (4) the moral lesson of a fiction need not be accepted. In the second section each of these theses is (...) criticized. This criticism leads to the conclusion that we should welcome (auto)biographical texts in our moral investigations, but not at the cost of fictional texts. This conclusion is coupled with a proposal to formulate criteria to distinguish texts that matter from those that do not. (shrink)

Despite its imperative to include all gendered positions under one umbrella, ‘trans’ is continually riven by intramural confrontation over the differences between its masculine and feminine iterations. Whether in political organizing, on social media or in the pages of academic trans theory, it sometimes seems like ‘trans’ is subject to an interminable and gendered custody battle. Dissatisfied with the terms of masc–femme antagonism, this essay uses the gendered interfaces of critique and autotheory to enmesh the work of Jules Gill-Peterson and (...) Paul B. Preciado. Reading into the interdependence of Gill-Peterson’s and Preciado’s texts yields a different theory: trans as an auto-antonym, a word that produces opposite meanings depending on context. Treating trans as auto-antonymic conjures a relational and even erotic escape from the naturalization of gendered antagonism in trans theory, affirming the unexpected bridges, reversals or ‘sex changes’ of specifically trans writing. (shrink)

Partant de l'idée énoncée par le philosophe Charles Taylor, selon laquelle les êtres humains sont « des animaux capables d'auto-interprétation », cet article vise à comprendre le rôle constitutif de l'auto-interprétation dans la connaissance de soi. Une conception satisfaisante de l'auto-interprétation devrait à la fois rendre compte de l'autorité de la connaissance de soi en première personne et satisfaire les exigences du réalisme ordinaire. Si la version constitutiviste de l'auto-interprétation semble incompatible avec de telles exigences, c'est (...) parce qu'elle considère ce pouvoir constituant comme le privilège du sujet de modeler ses états mentaux au gré de sa volonté. Pour autant, il est possible de conserver un rôle constitutif à l'auto-interprétation en évitant toute implication volontariste et en maintenant une certaine indépendance des contenus mentaux du sujet envers lui-même. C'est ce que proposent les philosophes américains Richard Moran et David Finkelstein, le premier, en redéfinissant l'activité d'auto-interprétation en termes de croyance impliquant l'adhésion du sujet à ses attitudes mentales. Considérant le sujet en tant qu'agent responsable de ses attitudes, Moran défend une conception cognitive et engagée de l'interprétation, un point de vue pratique du sujet sur lui-même. La délibération fournit ainsi les raisons d'adopter une croyance, un désir, une émotion,... raisons qui justifient en même temps l'auto-interprétation. Moins attaché à la valeur cognitive de l'auto-interprétation, Finkelstein développe également une conception pratique de la connaissance de soi, fondée sur la fonction expressive des auto-attributions et où l'auto-interprétation a valeur de contexte de cela même qu'elle interprète. (shrink)

Name der Zeitschrift: Jahrbuch für Wissenschaft und Ethik Jahrgang: 19 Heft: 1 Seiten: 5-24.

Exposición de algunas teorías de la auto-organización en el paradigma de la orden a través del desorden. Se analizan las crisis y las catastrofes por su valor auto-organizador en la formación de comportamientos colectivos.

Exposición de algunas teorías de la auto-organización en el paradigma de la orden a través del desorden. Se analizan las crisis y las catastrofes por su valor auto-organizador en la formación de comportamientos colectivos.

El punto de partida de este trabajo es que la idea de autoconservación es constitutiva para la comprensión y el desarrollo histórico de la subjetividad moderna. El análisis kierkegaardiano de la psicología del individuo moderno en La enfermedad mortal retoma y reelabora el tópico de la autoconservación. Anti-Climacus (el pseudónimo kierkegaardiano) sostiene que los seres humanos no están ocupados con el mantenimiento de un yo ya determinado y concluido; sino, más bien, con la constitución misma de ese yo. En su (...) exposición, él considera que la potenciación de la auto-constitución puede conducir a la autodestrucción. Este artículo procura interpretar la desesperación como autodestrucción y ofrecer, desde dicha interpretación, una comprensión consistente de sus dos modalidades principales: no querer ser sí mismo y querer ser sí mismo. Por último, el artículo considera la posibilidad de superación de la desesperación y concluye reflexionando en torno al desarrollo moderno del concepto de autoconservación. (shrink)

In this paper we examine Husserl’s ethics contribution to the understanding of human action determined by self-responsibility. We admit that self-responsibility is that ‘capacity’ of any subject to take a reflective stance on himself and his life. In this sense, the subject only experiences fully being responsible when guides his reason in the multidimensionality of his actions, aiming at a personal and cultural renewal. To show this, we firstly analyze the project of renewal of man and culture in the personalist (...) ethics proposed by Husserl, viewed from the history of parricide Karamazov. Secondly, we inquire about one of the two dimensions of human personality, self-awareness and presence of oneself, to approach the complex intentional act in which this selfconsciousness takes place. Thirdly, we analyze how the ability of self-determination, the other key dimension of the person, makes possible the self-appraisal by which the new man values his actions, motives, means and ends. We conclude that the self guides his life in full participation and emotional manifestation out of experiences that strengthen the ‘self’ and the ‘us’. (shrink)

Feminist Auto/biography as a Means of Empowering Women: A Case Study of Sylvia Plath's The Bell Jar and Janet Frame's Faces in the Water Feminism, as a political, social and cultural movement, pays much attention to the importance of text. Text is the carrier of important thoughts, truths, ideas. It becomes a means of empowering women, a support in their fight for free expression, equality, intellectual emancipation. By "text" one should understand not only official documents, manifestos or articles. The (...) term also refers to a wide range of literary products—poetry, novels, diaries. The language of literature enables female authors to omit obstacles and constraints imposed by the phallogocentric world, a world dominated by masculine propaganda. Through writing, female authors have an opportunity to liberate their creative potential and regain the territory for unlimited expression. In order to produce a truly powerful text, they resort to a variety of writing styles and techniques. Here the notions of a situated knowledge and context sensitivity prove useful. There are three methodologies working within situated knowledge, namely, the politics of location, self-reflexivity and feminist auto/biography. All of them regard text as a fundamental tool to signify one's authority, yet feminist auto/biography, a concept widely discussed by the British theorist Liz Stanley, appears to be the most empowering mode of writing. It challenges the overused genre of auto/biography and reconstructs its role within feminist epistemologies, thus creating a favourable environment for text production. The works by Sylvia Plath and Janet Frame can be analyzed from the point of view of auto/biographical empowerment, even though their auto/biographical potential is mainly instinctive. Nevertheless, they help to comprehend the strength of the auto/biographical.The aim of this article is to "investigate" two novels by these authors, The Bell Jar by Sylvia Plath and Faces in the Water by Janet Frame, and their compatibility with Stanley's concept. The paper attempts to answer several questions. Are these novels actual feminist auto/biographies or rather fictional auto/biographies with feminist undertones? What kind of narrative strategy is used to achieve the effect of authority over the text? Last but not least, what is the function of auto/biographical narration in the case of these two novels? The article also explores the idea of writing as a means of regaining control over one's life. (shrink)

Auto-operação manifesta uma co-presença de feminismos, a partir do eixo de pensamento que contrapõe a noção de sexo como biológico a ideia de gênero como construção sociocultural. Os trabalhos apresentados refletem tanto um tempo existencial, subjetivado, íntimo e interiorizado, quanto o âmbito comunicacional, maquínico e exteriorizado da produção sensível.

Comentaremos neste trabalho sobre o ecossistema do Círio de Nazaré, com base na Teoria dos Sistemas Complexos, para isso utilizarei quatro autores relevantes, Edgar Morin (2018), Ettore Bresciani Filho (2008), Eunice Quilici Gonzalez (1998) e Michael Debrun (1998), sobre os conceitos de sistemas, sistemas complexos, organização, auto-organização e atratores. No livro Introdução ao Pensamento Complexo de Edgar Morin (2008), o autor discute as noções de complexidade, sistemas, organização e auto-organização. Trabalharemos os primeiros capítulos do livro, utilizando-o como base (...) para explicar o ecossistema que ocorre no Círio de Nazaré. Mostraremos a complexidade em relação ao feedback e à desordem que surgem durante a jornada como atratores, fatores intrínsecos do fenômeno da autoorganização. (shrink)

Take full advantage of your dSLR camera, and do it with confidence Many people buy dSLR cameras for their flexibility, but find themselves so intimidated by all the options and controls that they rarely venture beyond the automatic mode. With a friendly tone and clear, understandable instruction, photographer and educator Jen Bebb introduces you to every mode and setting on your sophisticated dSLR. After thoroughly explaining shutter speed, aperture, depth of field, ISO, and basic composition, she offers direction on what (...) each camera mode does and when it should be used. You'll gain the confidence to use the entire feature set you paid for. Beginning dSLR users are often intimidated by the scene, semi-automatic, and fully manual modes on their cameras; this guide gently explains each mode and setting Uses a conversational tone and liberal examples to define and explain basic concepts including shutter speed, aperture, ISO, depth of field, and composition Covers how each camera mode works and when to consider using it Helps those new to dSLR photography to gain confidence and begin taking advantage of all the flexibility a dSLR offers Written by a professional photographer who is also known for her skill as an instructor, Beyond Auto Mode encourages new and less experienced dSLR users to take the next step toward creative control. (shrink)

Cet article cherche à montrer qu’une métaphysique s’engendre au sein même de l’orphisme, par l’auto-exégèse du mythe, métaphysique qui irriguera le platonisme et le néo-platonisme. Elle se place sous la figure d’un personnage conceptuel, Dionysos, depuis lequel se pensent les rapports de l’Un et du multiplie et par conséquent aussi, la façon dont les âmes s’engendrent à partir de l’Un.

This essay pursues a double strategy to transform our human collective relation to animal life. On the one hand, and this strategy is due to Derrida’s thought, it attempts to criticize the belief that humans have a kind of subjectivity that is substantially different from that of animals, the belief that humans have in their self-relation (called auto-affection) a relation of pure self-presence. On the other hand, the essay attempts to enlarge the idea of auto-affection to include the (...) voices and looks of animals in us. Being in us, the image of animal suffering changes who we are. Hence the subtitle. This second strategy is due to Deleuze’s (or more precisely Deleuze and Guattari’s) thought. In fact, a large portion of this essay is devoted to a conceptual reconstruction of Deleuze and Guattari’s important concept of becoming. I argue that there are two central features of this concept. First, the concept of becoming involves a process of desubjectification which allows for the image of animal suffering to inhabit our consciousness as a “feverish thought.” Second, the outcome of becoming is not only that, due to the feverish thought, we change, but also that we write about this experience in order to lead others to it. The essay ends therefore by invoking a kind of writing—folktales—as a way of calling for a “people to come” (Deleuze) or a “democracy to come” (Derrida). (shrink)

Systems evolve in order to adjust and survive. The paper’s contribution is that this evolvement is inadequate without an evolutionary telos. It is argued that without the presence of self-destruction in multiple levels of our existence and surroundings, our survival would have been impossible. This paper recognises an appreciation of auto-catastrophe at the cell level, in human attitudes (both as an individual and in societies), and extended to Earth and out to galaxies. Auto-Catastrophic Theory combines evolution with (...) class='Hi'>auto-catastrophic behaviours and innovative machinery by offering new themes of understanding their merging such as (a) protogenic and deuterogenic auto-catastrophic processes, (b) protogenic and deuterogenic survival processes, and (c) ‘alive’, partially ‘alive’, and non-‘alive’ systems. The value of self-destruction relies on a numerical stability within a system and correlational relationships between systems. Auto-Catastrophic Theory provides novel justifications why artificial intelligence: (a) is crucial to overcome the extinction of humanity (via H+), (b) is crucial to offer indirect survival of humanity (by saving its history), and (c) is at the same time a threat for humanity. These novel justifications and themes, developed by combining evolution with catastrophe as well as innovative machinery, expand our knowledge of how best to handle fresh challenges ahead. (shrink)

Este trabajo de investigación se ocupa de un análisis sociocrítico de la puesta en forma de la novela Auto de fe del escritor austriaco Elías Canetti. El análisis se centra en el tratamiento crítico de la realidad y la visión desesperanzada que Canetti objetiva en la obra sobre los procesos de modernidad. Elías Canetti, desde una posición realista crítica, evalúa descarnadamente la confianza ciega en el ideal ilustrado, a partir de una modernidad exacerbada que se materializa en la axiología (...) del héroe problemático. (shrink)

Despite the prevalence of post-colonial theory in the humanities and social sciences, why is it that the two main secular formations in the study of religion(s), as philosophy of religion and history of religions, continue to deploy very similar mechanisms that reconstitute past imperialisms such as the hegemony of theory as specifically Western and/or the division of labor between universal and particular knowledge formations? To answer this question this paper stages an oblique engagement between the seemingly divergent discourses: (i) philosophy (...) of religion, (ii) history of religion—more specifically the area specialism called South Asian religions, and (iii) post-colonial theory especially where these discourses intersect with the discipline of Indology and the representation of Indic phenomena. A different version of this engagement occurs in Hegel’s Lectures on the Philosophy of Religion (LPR). A post-colonial reading of the LPR reveals closer and often unacknowledged connections between the birth of these two disciplines. More importantly the LPR anticipates the auto-immunizing mechanism that underpins the continued lack of engagement between the various disciplines of contemporary religions. Ironically, this mechanism, it will be argued, is located in the very heart of the comparative enterprise itself. (shrink)

Exploring who, what and how we remember, this piece proposes that to remember requires, on the one hand, an auto-memoration, and at the same time, on the other hand, auto-memoration always detours through the world and through the other, which requires ‘con-memoration’. Referring to Derrida and Nancy, this piece argues that the memories of ourselves, and of others, is always already mediated because structured by differance and the other, and thus entails also a forgetting.

Trust has been widely investigated both theoretically and empirically. Whether thought of as the result of a calculation of costs/benefits, a shared identity, or a leap of faith, there always seems to be an ‘as if’ rhetorical gesture which is ultimately needed to explain how actors move from the base of trust to expectations of trust via suspending judgment on uncertainty and fear of vulnerability to betrayal and exploitation — the actors ultimately act ‘as if’ they do not fear uncertainty (...) and vulnerability to betrayal. Yet this ‘as if’ element has remained seriously under-theorised. Drawing on Derrida's deconstruction, I propose a way of thinking this ‘as if’ element of trust. I thus argue that the decision to trust occurs in a terrain of structural undecidability. The latter is thought of as the possibility condition of trust as well as the subject of trust and a sense of responsibility for this trust. The aporiatic nature of undecidability makes this trust an auto-immune trust which obeys the tripartite logic of ‘without’ which both negates and affirms trust. (shrink)

This paper has a twofold objective. First, it engages with the interrelation of time, space, and matter in Kant, Heidegger, and Derrida and questions whether and how this interrelation effects the possibility of self-relation. In Kant and the Problem of Metaphysics Heidegger suggests that the very structure of subjectivity is constituted by what he calls the ‘pure self-affection’ of time and thus the possibility of self-relation is intimately bound up with the temporalizing of time. In his 1964–65 seminar, Heidegger: the (...) Question of Being and History, Derrida translates this pure affection of time into the more generic term ‘auto-affection,’ which will remain a pivotal reference point for his deconstruction of the metaphysical privileging of time as presence. Derrida shows how the (im)possibility of auto-affection is bound up not only with time but also with space, or rather with the ‘spacing of time’ that he also refers to as ‘the trace.’ Second, the paper moves across the frontiers of philosophy and physics posing anew the question concerning the interrelations of temporality, spatiality, and materiality. With reference to what in general relativity is called ‘the curvature of spacetime,’ the efficacy of materiality in the movement of auto-affection is called into question. (shrink)

In the face of escalating Medicaid costs and anticipated reductions in federal Medicaid spending, states are increasingly converting from fee-for-service to managed health care systems. The interrelated issues of enrollment and auto-assignment are fundamental to the overall success or failure of Medicaid managed care programs. The purpose of this article is to suggest how policy makers, consumer advocates, and providers should address these issues. My major premise is that implementation of managed care will proceed more smoothly if states adopt (...) enrollment strategies that promote voluntary selection of health plans by Medicaid consumers, minimize the likelihood of auto-assignment, and mitigate the negative consequences of mandatory assignment of consumers to managed care organizations.States seeking to implement Medicaid managed care must apply for a waiver from the secretary of the Department of Health and Human Services. Two different types of waivers are available to implement Medicaid managed care. (shrink)

In the face of escalating Medicaid costs and anticipated reductions in federal Medicaid spending, states are increasingly converting from fee-for-service to managed health care systems. The interrelated issues of enrollment and auto-assignment are fundamental to the overall success or failure of Medicaid managed care programs. The purpose of this article is to suggest how policy makers, consumer advocates, and providers should address these issues. My major premise is that implementation of managed care will proceed more smoothly if states adopt (...) enrollment strategies that promote voluntary selection of health plans by Medicaid consumers, minimize the likelihood of auto-assignment, and mitigate the negative consequences of mandatory assignment of consumers to managed care organizations.States seeking to implement Medicaid managed care must apply for a waiver from the secretary of the Department of Health and Human Services. Two different types of waivers are available to implement Medicaid managed care. (shrink)

Abstraction principles and grounding can be combined in a natural way Modality: metaphysics, logic, and epistemology, Oxford University Press, Oxford, pp 109–136, 2010; Schwartzkopff in Grazer philosophische studien 82:353–373, 2011). However, some ground-theoretic abstraction principles entail that there are circles of partial ground :775–801, 2017). I call this problem auto-abstraction. In this paper I sketch a solution. Sections 1 and 2 are introductory. In Sect. 3 I start comparing different solutions to the problem. In Sect. 4 I contend that (...) the thesis that the right-hand side of an abstraction principle is prior to its left-hand side motivates an independence constraint, and that this constraint leads to predicative restrictions on the acceptable instances of ground-theoretic abstraction principles. In Sect. 5 I argue that auto-abstraction is acceptable unless the left-hand side is essentially grounded by the right-hand side. In Sect. 6 I highlight several parallelisms between auto-abstraction and the puzzles of ground. I finally compare my solution with the strategies listed in Sect. 3. (shrink)

O debate consigo mesmo é um fenômeno corriqueiro. Diariamente tomamos decisões – sejam elas importantes ou triviais, teóricas ou práticas – em questões nas quais temos que escolher entre pelo menos duas opções. Para fazê-lo confrontamos uma com a outra seja deliberando pausadamente a respeito dos méritos de cada uma, seja impulsiva-mente adotando uma delas e descartando as demais. Os auto-debates que mais têm cha-mado a atenção dos filósofos são aqueles em que pareceria que a racionalidade é violada: do (...) wishful thinking ao auto-engano, passando pela akrasia e outras formas aparentemente paradoxais do pensar e do agir. Servindo-se de concepções da racionalidade e do debate desenvolvidas pelo autor, este artigo procura analisar a natureza do auto-debate e seus tipos, e mostrar que a irracionalidade que se costuma atribuir a alguns de seus exemplos típicos só se justifica devido a uma concepção que limita a racio-nalidade a seu modelo lógico-dedutivo.The debate with oneself is a common phenomenon. We make decisions every day – important or trivial, theoretical or practical – concerning issues in which we have to choose among at least two options. In order to do that we have to compare these options either by quietly reflecting about the merits of each one, or impulsively adopting one of them and discharging the others. The kinds of self-debate that have most attracted philosophers' attention are those in which rationality is apparently violated: from wishful thinking to self-deception, including akrasia and other apparently para-doxical forms of thinking and of acting. This paper tries to analyze the nature and differ-ent kinds of self-debate using the conceptions of rationality and of debate developed by the author, and tries to show that the irrationality that is usually attributed to some of its typical examples is only justified due to a conception that limits rationality to its logical-deductive model. (shrink)

O debate consigo mesmo é um fenômeno corriqueiro. Diaria-mente tomamos decisões – sejam elas importantes ou triviais, teóricas ou práticas – em questões nas quais temos que escolher entre pelo menos duas opções. Para fazê-lo confrontamos uma com a outra seja deliberan-do pausadamente a respeito dos méritos de cada uma, seja impulsiva-mente adotando uma delas e descartando as demais. Os auto-debates que mais têm chamado a atenção dos filósofos são aqueles em que pareceria que a racionalidade é violada: do (...) wishful thinking ao auto-engano, passan-do pela akrasia e outras formas aparentemente paradoxais do pensar e do agir. Servindo-se de concepções da racionali-dade e do debate desenvolvidas pelo autor, este artigo procura analisar a natureza do auto-debate e seus tipos, e mostrar que a irracionalidade que se costuma atribuir a alguns de seus exemplos típicos só se justifica devi-do a uma concepção que limita a racionalidade a seu modelo lógico-dedutivo. (shrink)

Dennett’s contrast between auto- and hetero-phenomenology is badly drawn, primarily because Dennett identifies phenomenologists as introspective psychologists. The contrast I draw between phenomenology and hetero-phenomenology is not in terms of the difference between a first-person, introspective perspective and a third-person perspective but rather in terms of the difference between two third-person accounts – a descriptive phenomenology and an explanatory psychology – both of which take the first-person perspective into account.

Derrida always stressed the importance of his engagement with Heidegger and often returned throughout his life to different aspects of Heidegger’s thought. With the recent publication of his 1964-65 course, Heidegger: The Question of Being and History greater insight is now possible into the exact terms of Derrida’s early engagement with Heidegger and the significance he would accord it in the major works of 1967 and beyond. With the reception of this text just beginning, many lines of interpretation are being (...) unfolded. However, one aspect not yet addressed in this early reception which will be crucial for approaching and orienting this work is the theme of auto-affection. The concept of auto-affection is important for assessing Derrida’s Heidegger course for two reasons. Firstly, Derrida understands auto-affection to be Heidegger’s most radical figuration of temporality in the period of Being and Time. Secondly, tracing Derrida’s early focus on auto-affection in Heidegger can provide an important context for understanding the initial development of what would become a prominent theme in Derrida’s own work. My argument in this paper is structured in three sections. In the first, I give a brief introduction to Derrida’s course. I then present the theme of auto-affection in this course and demonstrate its central importance. In conclusion, I show how Derrida’s treatment of this theme in the context of his early Heidegger engagement can be seen to look forward to his employment of auto-affection in Speech and Phenomena. (shrink)