It is a remarkable thing to find oneself suddenly surprised by an author after having spent years analysing, interpreting, and teaching their works. And yet, that is precisely the experience of many Kant specialists in recent times, as greater attention than ever has been placed on Kant’s discussions of gender and race. Part of the disorientation for Kantians surely comes from the way in which these investigations—oriented as they are by questions of empire as opposed to say, metaphysics—are able to (...) make a body of work that has been long-familiar seem strange and new. It is in this vein that I want to use my discussion here as an opportunity to reconsider one of Kant’s most familiar texts, the Groundwork of the Metaphysics of Morals, in order to focus on the case of moral failure presented by the person who has chosen an easy path in life: one who has ‘seine Talente verrosten ließ’ (4:423; let their talents rust, 75), to use Kant’s phrase.1 With this in focus, I will identify four subsequent counter examples offered up by Kant, each meant to offer specific cases of non-Europeans in a manner that can provide further moral instruction on this point. What this approach should reveal is not only Kant’s unsurprising consistency regarding the need for self-improvement, but also the compatibility he evidently saw between engaging his readers in moral guidance, on the one hand, and identifying non-European others as counterexamples of a morally worthless existence, on the other. (shrink)

Eyewitnesses are often susceptible to recollection failures and memory distortions. These failures and distortions are influenced by several factors. The present review will discuss two such important factors, attention failures and stress. We argue that acute stress, often experienced by eyewitnesses and victims of crimes, directly influences attentional processes, which likely has downstream consequences for memory. Attentional failures may result in individuals missing something unusual or important in a complex visual field. Amongst eyewitnesses, this can lead to individuals missing details, (...) even unusual or important central details, regarding the crime. Surprisingly, few studies have investigated attentional failures in eyewitness scenarios, and none have investigated the relationship between stress, attention, and witness memory. This review will discuss the impact of attentional failures, mainly those resulting from inattentional blindness, in applied contexts in order to bridge to eyewitness scenarios. In addition, we will integrate the applied literature on attentional failures with literature that examines the influences of arousal and stress on attention. We will conclude by presenting how future research may tease apart the independent contributions of arousal and stress on attentional failures and successes and how this research may inform understanding of eyewitness reliability. (shrink)

ABSTRACT The aim of this article is to offer a reparative framework for current feminist approaches, most of which seek to inhabit rather than assimilate previous forms of inclusivity or intersectionality, by vindicating the pioneering role of past feminisms. For this purpose, I will stick to a double-edged methodological tool that has been an object of dispute in feminist and literary studies for the last decades, namely, critique and postcritique, two concepts that could be said to bear witness to old (...) and new ways of doing feminism. My aim is not to dismiss recent feminist work but to render visible forgotten critiques that have been an essential heritage of feminism. To acknowledge such debts is part of the reparative reading I present here, for I hold that the desire for deep knowledge is accretive and demands a closer and more respectful attention to past practices and theoretical positions. (shrink)

: Hisbah is the most important institution in a society and nation.Enforcement parties are those who are directly involved in executing this. Incarrying out their duties, they bear heavy responsibility because it involvesthe rights of Allah and the rights of human. Hisbah implies theimplementation of al-amr bi-l-maʿrūf when it is clear thatit is abandoned, and wa-n-nahy ʿani-l-munkar when itis clear that it is done. This study is based on the concept of Hisbah in SharīʿahLaw which is of a general and (...) widespread aspect of enjoining good andpreventing evil. Literature reviews and library searches have been conductedintensively to clarify the principles of hisbah. Additionally, descriptiveand content analysis of textual content was done on the provisions of lawsand regulations as well as guidelines on the prevention of sharīʿah crimeparameters in Malaysia. In general, our country has implemented the conceptof hisbah in its own form without the branding of an institution specifically as“the institution of hisbah”. The roles and functions of hisbah are given to theSharīʿah Enforcement Division, Islamic Religious Department in the states. (shrink)

Kant and the Feeling of Life positions Kant's concept of life as a guiding thread for understanding not only Kant's approach to aesthetics and teleology but the underlying unity of the Critique of Judgment itself. The "feeling of life," which Kant describes as affecting us in various ways--as animating, enlivening, and quickening the mind--lies at the heart of Kant's philosophical project, but it has remained understudied for a theme of such centrality. This volume brings together, for the first time, essays (...) focused on the topic of life in Kant's work, providing a wealth of perspectives and analyses ranging from the Critique of Judgment to Kant's early aesthetics, his social and political philosophy, his work connected to the body and health, and his moral theory. (shrink)

Jihad and Just War in the War on Terror explores the cases for war put forward by George W. Bush and Osama bin Laden. It systematically lays out how violence has been justified on both 'sides', and how these justifications have been criticised within the West and the Muslim world.

Despite the many contributions of nonhuman animals in history, nonhuman animal representations are seldom crafted with care and accuracy in curricular texts. Because of the anthropocentric vantage point of textbook creation, the nonhuman animal is often portrayed as an object, but as our relationship with the nonhuman world continues to deteriorate, we need now more than ever to consider the agency and subjectivity of nonhuman entities across time and space. In this article, I will use critical contextual analysis as a (...) research method to examine the representation of the horse in a commonly used textbook in middle and high schools in the United States titled World History: Patterns of Interaction to raise larger questions about how to engage with nonhuman animal presence in history with students. Using critical animal studies as a theoretical framework to illuminate the data, the findings reveal that the horse is depicted as agentless and is shown merely as a means for human animals to expand empire and perpetuate social norms. The exploration identifies a gap in the social studies scholarship that neglects the historical contributions of nonhuman animals in curriculum. This article will argue that juxtaposing anthropocentric curricular texts such as the one under investigation with narratives that illuminate nonhuman animal subjectivity is essential for building a more empathetic world and for cultivating a more inclusive historical narrative. (shrink)

Eighteenth-century German writers with broad interests in natural history, and in particular, in the kind of ethnographic reports typically included in travel and expedition narratives, had to be able to access and read the original reports or they had to work with translations. The translators of these reports were, moreover, typically forced more than usual into the role of interpreter. This was especially the case when it came to accounts wherein vocabulary did not exist or was at least not settled, (...) and more importantly where scientific understanding was uncertain or altogether lacking, a situation that could only make the creation of semantic categories all the more significant. With this state of affairs in mind, this essay concentrates on Immanuel Kant’s work to develop a specialised racial vocabulary, and does so in a manner that reveals the importance of Buffon’s account of variation as a resource for Kant, even as Kant sought to position the new vocabulary as an improved template for transforming taxonomy or Naturbeschreibung into a genuine historical science or Naturgeschichte. (shrink)

This paper asks how perception becomes racializing and seeks the means for its critical interruption. My aim is not only to understand the recalcitrant and limitative temporal structure of racializing habits of seeing, but also to uncover the possibilities within perception for a critical awareness and destabilization of this structure. Reading Henri Bergson and Maurice Merleau-Ponty in dialogue with Frantz Fanon, Iris Marion Young and race-critical feminism, I locate in hesitation the phenomenological moment where habits of seeing can be internally (...) fractured. Hesitation, I claim, makes visible the exclusionary logic of racializing and objectifying perception, countering its affective closure and opening it to critical transformation. (shrink)

In the Author’s Note that introduces the Life of Pi, Yann Martel claims that he first heard of Pi in a coffee shop in India. A chance acquaintance tells him, “I have a story that will make you believe in God” (LP, vii).[i] The story concerns the life of an Indian boy who grows up surrounded by the animals of his father’s zoo. When Pi is sixteen, his family decides to emigrate. His father sells off the animals to an American (...) zoo and the family travels with them across the Pacific. The steamer sinks during a storm and Pi finds himself on a lifeboat with a hyena, a wounded zebra, an orangutan, and a Bengal tiger. The hyena attacks the zebra and then the orangutan, devouring both. He, in turn, is killed and eaten by the tiger. Pi stays alive by acting as the tiger’s zookeeper. Feeding it with the fish he catches and giving it water from the solar stills that he finds on the lifeboat, he survives until the boat, carried by the equatorial current, reaches the shores of Mexico. (shrink)

Jean Améry’s memoir of his imprisonment and torture by the Nazis links the loss of “trust in the world” to the violence he experienced. The loss of trust makes him feel homeless. He can no longer find a place in the intersubjective world, the world for everyone. What is this “trust in the world”? How does violence destroy it? In this article, I use Améry’s remarks as guide for understanding the relation of violence, trust, and homelessness. Trust, I argue, is (...) crucial to the constitution of the intersubjective world. Violence, by undermining trust in Others, destroys the sense that this world is “for everyone.” In excluding the victim from its “for everyone,” it enforces a homelessness that transforms the victim’s very being-in-the-world. (shrink)

The recent coronavirus disease 2019 pandemic pushed almost all institutions to adopt online and virtual education. The uncertainty of this situation produced various questions that perplexed educationists regarding what implications the pandemic would have on educational institutions, especially regarding how the switch to online education would impact the behavior and performance of students. The vast importance of this matter attracted the attention of researchers and served as the motivation for this research, which aims to resolve this confusion by studying the (...) use of mobile learning among students for educational purposes during the COVID-19 period. This study also examines how this situation has affected student learning behavior and performance in the higher education setting. This research is based on collaborative learning theory, sociocultural learning theory, and ML theory. This quantitative research employed the convenient sampling technique to collect data through structured questionnaires distributed to 396 students of higher education institutions who carry a mobile device. This study used descriptive and inferential statistics to make the data more meaningful. Structural equation modeling with AMOS software was used for hypothesis testing. The results showed that ML was a significant and positive predictor of SP and LB. Moreover, student LB partially mediated the relationship between ML and SP. The findings suggest that the academic performance of students can be enhanced by building a ML environment that aligns with the LB of students. Nevertheless, content suitable for ML must be developed, and future research should be conducted on this topic. (shrink)

The claim of this article is that the perpetrators of violence are “liminal” figures, being inside and yet outside of the world in which they act. It is this liminality, this existing on the border, that makes their violence senseless. Because of it, their actions can be understood in terms neither of the actual reality of their victims nor of the imagined reality that the perpetrators placed them in. Sense, here, fails, for the lack of a common frame. Liminality exists (...) in a number of forms: economic, religious, and political—each with its potential for violence. What distinguishes political liminality is the scale of its violence. As Carl Schmitt shows, the liminal sovereign or ruler is both inside and outside the state, employing its means for violence even as he is unconstrained by its laws. I contend that this sovereign exists in a continuum with the practitioners of terrorist violence, who are also liminal figures. To analyze this liminality, I explore the intertwining between the self and the world that sets up the common frame that gives sense to actions. I then examine the causes of its breakdown. (shrink)

Argues that a coherent theory of ethics requires an account of selfhood.

Offers an alternative to the modern foundationalist paradigm, based in Husserl's analysis of temporality, that shows how the passing of modernity provides an opening for doing metaphysics in a new nonfoundationalist manner.

In this paper, I explore some of the temporal structures of racialized experience – what I call racialized time. I draw on the Martiniquan philosopher and psychiatrist Frantz Fanon, in particular his book ‘Black Skin, White Masks,’ in order to ask how racism can be understood as a social pathology which, when internalized or ‘epidermalized,’ may result in aberrations of affect, embodiment and agency that are temporally lived. In this regard, I analyze the racialized experience of coming ‘too late’ to (...) a world predetermined in advance and the distorted relation to possibility – the limitation of playfulness and imaginative variability – that defines this sense of lateness. I argue that the racialization of the past plays a structuring role in such experience. Racialization is not limited to the present, but also colonizes and reconfigures the past, splitting it into a duality of times: one open and civilizational, the other closed, anachronistic and racialized. To understand this colonial construction of the past, I draw on the work of Latin American thinker Aníbal Quijano. (shrink)

Hannah Arendt’s notion of public space is one of her most fruitful, yet frustrating concepts. Having employed it to analyze political freedom, she claims that such space has largely disappeared in the modern world. In what follows, I am going to argue that this pessimistic assessment follows from Arendt’s exclusion of labor and work from the public realm. Against Arendt’s claim that such activities are essentially private, I shall argue that they, like action, manifest our embodied being-in-the-world. When we think (...) of public space in terms of our embodied presence, it becomes a concept applicable to modern democratic politics. (shrink)

Thesis: With the end of the cold war, ideological conflicts have faded. In their stead, we have witnessed the rise of cultural strife. On the borders of the great civilizations conflicts involving basic cultural values have arisen. These have given increased emphasis to the ethical imperative of cross cultural understanding. How do we go about understanding different cultures? What are the grounds and premises of such understanding? How does such understanding tie into the basic ethical theories that have marked the (...) West? The premise of this paper is that such understanding requires a new paradigm, one fundamentally different from that animating Western, scientific rationality. What is required is a rethinking of what constitutes our ethical selfhood. After proposing a concept of such selfhood, this essay shows that it is an implicit premise of Plato’s, Kant’s, Freud’s and Darwin’s thoughts about ethics. It makes some practical suggestions for increasing cross-cultural understanding and then concludes with a brief description of the normative, ethical ideal of such understanding. (shrink)

Kant’s Organicism: Epigenesis and the Development of Critical Philosophy, traces the decisive role played by eighteenth century embryological research for Immanuel Kant’s theories of mind and cognition. I begin this book by following the course of life science debates regarding organic generation in England and France between 1650 and 1750 before turning to a description of their influence in Germany in the second half of the eighteenth century. Once this background has been established, the remainder of Kant’s Organicism moves to (...) the influential role played by models of embryological development for Kant’s approach to understanding the cognitive processes responsible for the generation of knowledge, with special attention paid to Kant’s Precritical writings in the 1760s and 1770s. The book closes with a reinterpretation of Kant’s transcendental deduction in the Critique of Pure Reason. (shrink)

Through the philosophies of Bergson and Deleuze, my paper explores a different theory of time. I reconstitute Deleuze’s paradoxes of the past in Difference and Repetition and Bergsonism to reveal a theory of time in which the relation between past and present is one of coexistence rather than succession. The theory of memory implied here is a non-representational one. To elaborate this theory, I ask: what is the role of the “virtual image” in Bergson’s Matter and Memory? Far from representing (...) the simple afterimage of a present perception, the “virtual image” carries multiple senses. Contracting the immediate past for the present, or expanding virtually to hold the whole of memory (and even the whole of the universe), the virtual image can form a bridge between the present and the non-representational past. This non-representational account of memory sheds light not only on the structure of time for Bergson, but also on his concepts of pure memory and virtuality. The rereading of memory also opens the way for Bergsonian intuition to play an intersubjective role; intuition becomes a means for navigating the resonances and dissonances that can be felt between different rhythms of becoming or planes of memory, which constitute different subjects. (shrink)

El artículo aborda el proceso de conceptualización de la rememoración benjaminiana [Eingedenken], entendida por el pensador alemán como ejercicio crítico sobre una idea de historia que, desde Hegel, se asimiló al progreso como principio rector de las sociedades modernas. Partiendo, pues, de unos presupuestos epistemológicos distintos, Walter Benjamin procura en el recuerdo un nuevo tiempo histórico por venir, que se activa dialécticamente desde cierto mesianismo como resto escatológico en el ámbito de una moderna de la secularización.

This research aimed at investigating the assessment procedures for evaluating the prospective teachers' abilities, developed through the new B.Ed. /ADE curriculum in teacher education institutions of Baluchistan, this research study will also highlights the emerging problems in the use of new modern assessment procedures. The research was conducted in seven Teacher Training institutions of Baluchistan. The data was collected through the survey questionnaire, based on a pilot project, from the seven Heads of the institutions and the nine Teacher Educators/school, involved (...) in teaching different courses of B.Ed. /ADE at different semesters. Focus group discussion with head and nine teacher educators/institution was also conducted. The quantitative and qualitative data from two instruments helped in-depth understanding of the assessment procedure and the emerging problems. The results showed that teacher educators are trying to implement the new competency-based curriculum and are engaged in using interactive and innovative teaching pedagogies suggested in the new curriculum of B.Ed. / ADE program. But they feel difficulty to assess the content knowledge and skills developed among the prospective teachers through this new curriculum. Teacher educators feel difficulty in the use of modern assessment procedures. They are still focusing the paper-pencil test. Teachers lack competencies to assess students’ actual strengths and learning needs, they don’t, know how to measure cognitive, affective and psychomotor objectives. Teacher educators also face problems to make judgments on students’ learning through formative assessment. (shrink)

Religion has been a constant throughout human history. Evidence of it dates from the earliest times. Religious practice is also universal, appearing in every region of the globe. To judge from recorded history and contemporary accounts, religious intolerance is equally widespread. Yet all the major faiths proclaim the golden rule, namely, to “love your neighbour as yourself.” When Jesus was asked by a lawyer, “Who is my neighbour?” he replied with the story of the good Samaritan—the man who bound up (...) the wounds and looked after the Israelite who was neither his co-religionist nor a member of his race. Jesus’ example has been rarely followed. What is it in religion—and not just in the Christian religion—that leads its members to limit their conception of their neighbour? How is it that, in preaching the universal brotherhood of mankind, religions so often practice the opposite? In my paper, I suggest some answers by focusing on the notions of faith, ethics and finitude. (shrink)

Religion has been a constant throughout human history. Evidence of it dates from the earliest times. Religious practice is also universal, appearing in every region of the globe. To judge from recorded history and contemporary accounts, religious intolerance is equally widespread. Yet all the major faiths proclaim the golden rule, namely, to “love your neighbour as yourself.” When Jesus was asked by a lawyer, “Who is my neighbour?” he replied with the story of the good Samaritan—the man who bound up (...) the wounds and looked after the Israelite who was neither his co-religionist nor a member of his race. Jesus’ example has been rarely followed. What is it in religion—and not just in the Christian religion—that leads its members to limit their conception of their neighbour? How is it that, in preaching the universal brotherhood of mankind, religions so often practice the opposite? In my paper, I suggest some answers by focusing on the notions of faith, ethics and finitude. (shrink)

Both in its methods and spirit, Kant’s critical philosophy seems the opposite of recent French philosophy. In its deductive approach, it exemplifies a severe rationality; its structures of argument and proof often abstract from our lived experience. The philosophies of Derrida and Levinas, however, attend to such experience. In particular, they are sensitive to precisely those aspects of it that seem to exceed our conceptual abilities. Thus, for Levinas the face of the other manifests an “inabsorbable alterity.” It cannot be (...) integrated.. (shrink)

This paper proposes an explanatory bridge between structures of processing and qualia. It shows how the process of their arising is such that qualia are nonpublic objects, i.e., are only accessible to the person experiencing them. My basic premise is that the subjective “felt” character of qualia is a function of this first-person character. The account I provide is basically Husserlian. Thus, I use Husserl’s analyses to show why qualia always refer to a single point of view, that of a (...) subjective “center” of experience. The very processes that set up this center yield qualia in their first-person quality. These processes involve the temporal sequencing of experience in the perspectivally arranged patterns that center experience about a given “here.” They also include the processes of retention and protention that center it about a given “now.” The paper concludes with a discussion of the ontological status of qualia. (shrink)

This chapter argues that Fanon works to interrupt specular and spectacular renderings of suffering and colonial violence. The touch that Fanon advocates is neither optimal grip, violent grasp, nor uniform pressure, nor can it be predicted in advance. His writing touches colonial wounds; by palpating these wounds and dwelling in them, it resuscitates colonial wounds as feelings that are flesh, and does not leave them behind as if their scar tissue was merely a numb object of the past. Fanon seems (...) to reiterate Edmund Husserl’s phenomenological discovery in Ideas II that the hand that touches the surface of a table, as it moves across it, also feels itself touched. Fanon’s aim is not simply to calculate the destructive effects of colonization, against arguments for its partial “civilizing” benefits. (shrink)

This essay traces the central role played by the notion of seeds and germs for understanding the complex metaphysics at work in both Ficino's reinterpretation of Greek philosophy for a Humanist audience, and in Kant's own efforts to describe the moral shaping of humankind that he took to be the heart of the Enlightenment project.

Jan Patočka and Maurice Merleau-Ponty attempted to get beyond Husserl by focusing on manifestation or visibility as such. Yet, the results these philosophers come to are very different — particularly with regard to the a priori of the visible. Are there, as Patočka believed, aspects of being that can be grasped in their entirety, the aspects, namely, that involve its “self-showing”? Or must we say, with Merleau-Ponty, that being can only show itself in finite perspectives that can never be summed (...) to a whole? At stake in their attempts to speak of appearing as appearing is, I propose to show, nothing less than the question of the finitude of being. (shrink)

A. M. Turing argued that there was "little point in trying to make a 'thinking machine' more human by dressing it up in ... artificial flesh." We should, instead, draw "a fairly sharp line between the physical and the intellectual capacities of a man." For over fifty years, drawing this line has meant disregarding the role flesh plays in our intellectual capacities. Correspondingly, intelligence has been defined in terms of the algorithms that both men and machines can perform. I would (...) like to raise some doubts about this paradigm in artificial intelligence research. Intelligence, I believe, does not just involve the working of algorithms. It is founded on flesh's ability to move itself, to feel itself, and to engage in the body projects that accompanied our learning a language. This implies that to copy intelligence -- i.e., to produce an artificial version of it -- the flesh that forms its basis must also be reproduced. (shrink)

Focusing on the account of synthesis in Kant’s Transcendental Deduction allows us to see a greater degree of compatibility between the two editions of theCritique of Pure Reason than is sometimes thought. The first Deduction shows that while it emphasizes an account of empirical synthesis it also includes a more properly transcendental account of the synthetic unity required for cognition. The second edition simply focuses on this feature of synthesis to the exclusion of the empirical. The result: a complete account (...) of synthesis with the A-edition starting “bottom up” from sense and the B-edition working “top-down” from thought. (shrink)