A notable feature of paradox is recognition that seemingly contradictory terms are inextricably intertwined and interrelated—holding out the hope that something new can be learned from the cognitive tension contained within. Aram has characterized the central concern of the business and society field as the paradox of interdependent relations. Our study argues that this and related paradoxes can be addressed by engaging with others and trying to gain shared insight via an interactive, developmental, exploratory sensemaking process that can inform the (...) governance of stakeholder networks. We advocate multistakeholder learning dialogues (MSLDs) as a means for both scholars and practitioners to construct meanings that can guide joint efforts to cope with messy problems that help shape complex, paradoxical relationships within stakeholder networks. (shrink)

Principles of ethics -- Medical research and clinical trials -- Treatment decision making -- Palliative and end-of-life care -- Patient advocacy -- Communication and ethics -- Genetics and genomics -- The impact of ethical conflict and dilemmas on nurses -- Ethics consultation and education.

Physical attractiveness is highly valued in our society and impacts a variety of decisions made by organizations. Generally speaking, research findings suggest that the more attractive the person, the greater the likelihood of favorable employment-related decisions. It follows then, that those considered physically unattractive will suffer adversely in some employment-related decisional contexts — decisions that may prevent them from achieving the good life. Until recently, discrimination against unattractive people has been considered nothing more than a moral or ethical issue. However, (...) with the introduction of the Americans with Disabilities Act (ADA) of 1990, attractiveness as an employment-related criteria may become a legal issue. In this essay, we propose that the history of social and legal trends, coupled with uncertainties and ambiguities within the ADA, represents a possible expansion of protection for physically unattractive people. (shrink)

This is the conundrum that gives rise to the issue of tax avoidance: Although governments always seem to lack sufficient funds to support the needs of society, tax codes are often written that offer “a way out” of paying taxes for some but not all constituents. The ways out are referred to as loopholes that allow taxpayers to avoid taxes. This paper first defines the basic terms of tax avoidance and tax evasion and then offers an ethical review of the (...) morality of aggressive tax avoidance. Aggressive tax avoidance is then addressed in relationship a corporate entity’s tone at the top. The conclusion is drawn that use of the letter of the law to avoid payment of taxes sorely needed by governments for the good faith provision of public goods and services is ethically unacceptable. Several suggestions for change are provided, including a new financial statement disclosure and the possibility of a published corporate ethics report. (shrink)

Within their value chains of suppliers through customers, many businesses are becoming more aware of the environmental aspects and impacts of their organizations. Viewed as a continuum of behavior, business environmentalism can range from simply complying with the law to accepting and pursuing a goal of sustainable development. The point on the continuum at which an organization chooses to operate is reflected in its environmental mission, policies, and actions. Attributes of the various levels of behavior and classification of some organizational (...) mission statements are examined in this paper. (shrink)

Varying conceptions of and purposes for dialogue exist. Recent dialogic theorists and advocates urge exploration of forms of dialogue for learning and applying relational responsibilities within stakeholder networks. A related phenomenon has been the recent emergence of multi-stakeholder dialogues that involve parties significantly affected by major issues or concerns, such as environmental sustainability, that have complex and wide-spread implications. The extent to which these recent multi-stakeholder dialogues assume anything resembling the relationship or caring and the learning potentials of dialogic goals (...) and processes suggested by recent advocates, however, can certainly be questioned. This article explores potential directions for research on enhanced forms of multi-stakeholder dialogues that emphasize goals of dialogic learning, relationship building, and business social responsiveness within a more reflective practice of corporate citizenship. Many issues and questions concerning appropriate antecedents, processes, and outcomes for these enhanced multi-stakeholder dialogues are raised and discussed. (shrink)

Purpose The purpose of this paper is to review current practice in sharing and mining medical data revealing benefits, costs and ethical issues. Based on stakeholder perspectives and values, the authors create an ethical code to regulate the sharing and mining of medical information. Design/methodology/approach The framework is based on a review of academic, practitioner and legal research. Findings Owing to the inability of current safeguards to protect consumers from risks related to the disclosure of medical information, the authors develop (...) a framework for ethical sharing and mining of medical data, security, transparency, respect, accountability, community and quality, which espouses security, transparency, respect, accountability, community and quality as the basic tenets of ethical data sharing and mining practice. Research limitations/implications The STRACQ framework is an original, previously unpublished contribution that will require modification over time based on discussion and debate within and among the academy, medical community and public policymakers. Social implications The framework for sharing borrows from the Fair Credit Reporting Act, allowing the collection and dissemination of identified medical data but placing strict limitations on use. Following this framework, benefits of shared and mined medical data are freely available with appropriate safeguards for consumer privacy. Originality/value Mandates for adoption of electronic health-care records require an understanding of medical data mining. This paper presents a review of data mining techniques and reasons for engaging in the practice of identifying benefits, costs and ethical issues. The authors create an original framework, STRACQ, for ethical sharing and mining of medical information, allowing knowledge exploration while protecting consumer privacy. (shrink)

Using samples from the U.S. and Puerto Rico, we examine cross-cultural differences in cultural value dimensions, and relate these to act and rule utilitarian orientations, and ethical decision making of business professionals. Although these places share the same legal environment, culturally they are distinct. In addition to tests of between-group differences, a model in which utilitarian orientation mediates the influence of cultural values on ethical decisions was evaluated at the individual level of analysis. Results indicated national culture differences on three (...) cultural values, but no between-group differences on utilitarian orientations and ethical decisions. Significant indirect effects were found; act utilitarian orientation mediated the effects of two values activity orientation and universalism on ethical decision making. Implications for international management practices and business ethics are discussed. (shrink)

Previous studies have shown that misperceptions and illusory experiences can occur if sensory stimulation is withdrawn or becomes invariant even for short periods of time. Using a perceptual deprivation paradigm, we created a monotonous audiovisual environment and asked participants to verbally report any auditory, visual or body-related phenomena they experienced. The data (analysed using a variant of interpretative phenomenological analysis) revealed two main themes: (1) reported sensory phenomena have different spatial characteristics ranging from simple percepts to the feeling of immersion (...) in a complex multisensory environment and (2) the active contribution of the perceiver where participants report engaging in exploratory processes even when there is nothing to find. Detailed analysis of the qualitative data further showed that participants who reported more perceptual phenomena were more likely to report internal bodily sensations, move more during the experiment and score higher on the Revised Hallucination Scale than those reporting fewer percepts explicitly linking perceptual deprivation to somatic phenomena. The results demonstrate how the variety of sensory experiences induced by perceptual deprivation can give further insight into the factors mediating conscious awareness and may suggest ways in which the brain imposes meaning on the environment under invariant sensory conditions. (shrink)

Although all mathematical truths are necessary, mathematicians take certain combinations of mathematical truths to be ‘coincidental’, ‘accidental’, or ‘fortuitous’. The notion of a ‘ mathematical coincidence’ has so far failed to receive sufficient attention from philosophers. I argue that a mathematical coincidence is not merely an unforeseen or surprising mathematical result, and that being a misleading combination of mathematical facts is neither necessary nor sufficient for qualifying as a mathematical coincidence. I argue that although the components of a mathematical coincidence (...) may possess a common explainer, they have no common explanation ; that two mathematical facts have a unified explanation makes their truth non-coincidental. I suggest that any motivation we may have for thinking that there are mathematical coincidences should also motivate us to think that there are mathematical explanations, since the notion of a mathematical coincidence can be understood only in terms of the notion of a mathematical explanation. I also argue that the notion of a mathematical coincidence plays an important role in scientific explanation. When two phenomenological laws of nature are similar, despite concerning physically distinct processes, it may be that any correct scientific explanation of their similarity proceeds by revealing their similarity to be no mathematical coincidence. (shrink)

This article examines the unique ethical concerns faced by small nature-based entrepreneurs in their everyday business operations. By using qualitative, empirical data, six kinds of business situations were identified to bring about moral consideration for all the entrepreneurs in this study. The business situations identified were the selection of raw material suppliers, reconciling the quality of production and the lack of resources, the pricing process, the content of marketing information, the close relationships to employees and the collaboration with other entrepreneurs. (...) The ethical argumentation used in these business situations was examined in relation to three ethical theories: utilitarian ethics, deontology and virtue-ethics. This article shows that typical for the decision-making of the small nature-based entrepreneurs in an ethical sense is the variety of ethical arguments used and the important role of customers and employees influencing the ethical views of the entrepreneurs. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Annual Meeting of the Society for Buddhist-Christian StudiesSandra Costen Kunz, Jonathan A. Seitz, and Jonathan A. SeitzThe SBCS is one of more than two dozen scholarly societies that have been formally recognized by the American Academy of Religion as a “Related Scholarly Organization.” The pattern for many years has been for the SBCS to hold its annual meeting in conjunction with the annual meeting of the AAR. On (...) the Friday before the AAR’s annual meeting begins, the board meets in the morning and early afternoon, followed by an AAR-advertised session late that afternoon. On Saturday, another paper session or panel is followed by the annual members meeting.The Friday business meeting included reports from each of the SBCS officers and award committees. Guy McCloskey gave the treasurer’s report, which was unanimously accepted. He concluded his service on the board with this meeting, and in January was replaced as treasurer by Denise Yarbrough. The journal report by Wakoh Shannon Hickey and Denise Yarbrough, along with an extended discussion of the overall state of the journal, dealt with issues related to SBCS’s long-term relationship with the University of Hawai‘i Press and the current issue; the Society is working to sign a new memorandum of understanding with the Press. Another topic for discussion included outreach (website, Facebook page) and the need to reach potential new members. SBCS communicates with its whole membership through biannual newsletters. The newsletter is now distributed electronically, with hard copies available at the annual meeting. The decision was made to update the website. The nominating committee reported that three members (Brown, Seitz, Tanaka) will conclude their [End Page 185] terms as board members, but all three will remain on because they serve in other capacities. The Graduate Student Award Committee reported that despite several interesting submissions it did not choose a paper this year. The board spent some time discussing ways to encourage graduate student involvement. Possibilities for increasing graduate student involvement include prioritizing student participation in panels, working with AAR’s efforts to include graduate students, and promoting essays on H-net or other mailing lists. The SBCS board typically has a graduate student representative (currently Glenn Willis).The Saturday members meeting on November 23 was called to order at 11:40 a.m. The nominating committee proposed a slate, which was unanimously approved. John Makransky was elected to the vice-presidency, and Sallie King, Judith Simmer-Brown, and Abraham Velez were chosen as board members. Elizabeth Harris, president of the European Network of Buddhist-Christian Studies, reported that the papers from their 2011 conference at Liverpool Hope University, titled “Hope a Form of Delusion? Christian and Buddhist Perspectives” will be published. She announced their upcoming conference “Buddhist-Christian Relations in Asia—Burma, Sri Lanka, Thailand, Japan, China, Korea” on June 21–29, 2015, at the Arch Abbey St. Ottilien near Munich, Germany, which has been very involved in monastic interreligious dialogue. She called our attention to the plans being made in Sri Lanka for a centennial celebration of the birth of Lynn de Silva, a pioneer in Buddhist-Christian dialogue and Christian theology of religions. Vice-president Alice Keefe and vice-president-elect John Makransky led us in a discussion of potential session topics. At 11:55 a.m. Terry Muck handed over the presidency to Alice Keefe, who adjourned the session.The two panels this year (reflected in articles published in this issue of the journal) were “Deep Listening and Spiritual Care” and “New Perspectives on Buddhism and Multiple-Religious Belonging.” Chaired by Alice A. Keefe, the deep listening panel included a contemplative exercise by Judith Simmer-Brown and papers by Duane Bidwell and Sandra Costen Kunz. John Makransky responded. The multiple-belongings panel was cosponsored with the Buddhism in the West Group and included papers by Harold Kasimow, Richard Payne, Emily Sigalow, and Kristin Johnston Largen. Wendy Cadge presided and Donald Swearer responded. In 2014, SBCS is to meet concurrent with the AAR in San Diego. [End Page 186]Sandra Costen KunzTrinity Theological Seminary Legon, GhanaJonathan A. SeitzTaiwan Theological Seminary Taipei, TaiwanBaltimore, Maryland, USA, November 22–23, 2013Copyright © 2014 University... (shrink)

The merits of David Lewis’s Best System Account of natural law are frequently debated. But to my knowledge, the prospects for extending the BSA to cover meta-laws have never been examined. I shall identify two obstacles facing the most natural way of extending the BSA to cover meta-laws. The BSA’s fans should consider how these obstacles are to be overcome. Meta-laws are laws about laws. For example, Einstein’s special theory of relativity incorporates a meta-law: The content of the [special] relativity (...) theory can … be summarized in one sentence: all natural laws must be so conditioned that they are covariant with respect to Lorentz transformations. [The special theory of relativity] is not a theory in the usual sense but is better regarded as a second-level theory, or a theory of theories that constrains first-level theories. The principle of relativity is an example of a symmetry principle: a principle requiring that the first-order laws be unchanged under a given transformation. Long before Einstein proposed the principle of relativity, other spacetime symmetries were widely believed to be meta-laws: that the first-order laws are covariant under arbitrary spatial displacements, temporal displacements and spatial rotations. These spacetime symmetries require the laws to treat all spatial locations and directions alike and all moments alike. For instance, symmetry under temporal displacements rules out a fundamental force law specifying that a given force declines with the inverse-square of the distance before a given moment but with the inverse-cube of the distance at and after that moment. Wigner characterizes such a symmetry principle as ‘a superprinciple which is in …. (shrink)

In a response to critiques of his On the Postcolony in a 2006 African Identities article, Achille Mbembe declared that the book was written at a time when the study of Africa was caught in a dramatic analytical gridlock. Traditional critical frameworks and discourses on the condition of postcolonial Africa seemed inadequate and ineffectual. Marxian analysis of colonization and its consequences is specifically isolated as one such impotent tool of critical analysis. As an alternative to these “failed” traditional paradigms, Mbembe (...) launches into a deconstructive experimental hermeneutic that leads him to the explication of colonial alterity in libidinal, representational and semiotically analogous language, as exhibited in On the Postcolony. This article challenges the efficacy of this post-structuralist semiotics and phenomenological extrapolations as the proposed way out of his perceived “cul-de-sac” in African postcolonial self-imagination. In particular, his dismissal of Marxian theory is turned... (shrink)

The very claim of the historical instance of the Fourth Industrial Revolution is increasingly being subjected to critical interrogation from a variety of cultural and ideological perspectives. From an Afrocentric theory of history, this questioning of the ontology of the 4IR is sharpened by Africa’s experience of the claimed progressive mutation of global industrial progress from the “first” to this “fourth” revolution. Africa experienced the first industrial revolution as a European revolution in the exploitation of her natural and human resources, (...) as well as the despoliation of her cultural-epistemic sovereignty. The challenge to fully engage in the theorisation of this 4IR, given the overwhelming and inexorable effects of its digital technologies on the personhood, sociality and geopolitical state of Africa has exposed the critical need for a set of rigorous Africanist analytical tools and epistemological approaches capable of guiding Africa’s appropriation of this techno-social revolution. This essay introduces the collection of research papers that have been selected for their endeavour to meet this challenge. It is highlighted that all of them move from a unique approach that asserts that technological progress is historical-cultural and socially embedded. Some of them address the question of the historico-ontological status of the 4IR innovatively with original African methodological tools, while others demonstrate how an African epistemology can be applied to issues such a digital virtual communities and robotics. This contribution to the bourgeoning field of African Philosophy of Technology is admired as work in progress. (shrink)

Book Information Knowledge in a Social World. By Alvin I. Goldman. Clarendon Press. Oxford. 1999. Pp. xiii + 407. Paperback, £16.99.

Is the United States "the land of equal opportunity" or is the playing field tilted in favor of those whose parents are wealthy, well educated, and white? If family background is important in getting ahead, why? And if the processes that transmit economic status from parent to child are unfair, could public policy address the problem? Unequal Chances provides new answers to these questions by leading economists, sociologists, biologists, behavioral geneticists, and philosophers.New estimates show that intergenerational inequality in the United (...) States is far greater than was previously thought. Moreover, while the inheritance of wealth and the better schooling typically enjoyed by the children of the well-to-do contribute to this process, these two standard explanations fail to explain the extent of intergenerational status transmission. The genetic inheritance of IQ is even less important. Instead, parent-offspring similarities in personality and behavior may play an important role. Race contributes to the process, and the intergenerational mobility patterns of African Americans and European Americans differ substantially.Following the editors' introduction are chapters by Greg Duncan, Ariel Kalil, Susan E. Mayer, Robin Tepper, and Monique R. Payne; Bhashkar Mazumder; David J. Harding, Christopher Jencks, Leonard M. Lopoo, and Susan E. Mayer; Anders Björklund, Markus Jäntti, and Gary Solon; Tom Hertz; John C. Loehlin; Melissa Osborne Groves; Marcus W. Feldman, Shuzhuo Li, Nan Li, Shripad Tuljapurkar, and Xiaoyi Jin; and Adam Swift. (shrink)

In a recent article1 mention was made of a MS. from which Goetz printed selections in Vol. V. of the . This MS. was not used by Goetz. On fol. 81 appears the following entry: ‘Moechus est adulter alterius t[h]orum furtim polluens; inde a m echo dicitur m[o]echanica ars, ingeniosa atque subtilissima et p ene quomodo facta uel administrata sit inuisibilis in tantum, ut etiam uisum conspicientium quodam modo furetur, dum non facile penetratur eius ingeniositas quali ingenio artis candelabrum illud (...) Theodosianum factum legitur.’. (shrink)

In the context of a covariant mechanics with Poincaré-invariant evolution parameter τ, Sa'ad, Horwitz, and Arshansky have argued that for the electromagnetic interaction to be well posed, the local gauge function of the field should include dependence on τ, as well as on the spacetime coordinates. This requirement of full gauge covariance leads to a theory of five τ-dependent gauge compensation fields, which differs in significant aspects from conventional electrodynamics, but whose zero modes coincide with the Maxwell theory. The pre-Maxwell (...) fields may exchange mass with charged particles, permitting pair annihilation even at the classical level. The total mass-energy-momentum tensor of the fields and particles is conserved. The Green's functions for the fields provide spacelike and timelike support for correlations, as well as lightlike propagation. A τ-integration of the fields—singling out the massless photons—recovers the standard Maxwell theory, which then has the character of an equilibrium limit of the underlying microscopic dynamics. The pre-Maxwell theory also turns out to be the solution of the inverse problem in variational mechanics: it is shown to be the most general local gauge theory consistent with unconstrained commutation relations in four dimensions. Posed in this framework, the extension to n-dimensions, curved background space, and non-abelian gauge symmetry becomes straightforward. (shrink)

Inspired by Louis Althusser’s polemic that Marxism is a science and not a philosophy, we enquire about the nature of this ‘scientificity’ of Marxism. The result is a clarification that Marxism is a social theory within the discourse of hermeneutics. Drawing on William Dilthey’s categorisation of human science as Geisteswissenschaft, which essentially is an interpretive science when differentiated from Naturwissenschaft, we point out that Marxism should be understood and used as a socio-hermeneutic theory. We highlight that at the pinnacle of (...) his intellectual development that resulted in Das Kapital, Marx produced a scientific principle for interpreting historical social formations and the human condition, particularly during the capitalist epoch. The description of the scientific character of this hermeneutic principle, set against what Althusser attempted, and motivated by the quest for a contemporaneous application of Marxist theory, is the mission of our paper. It is a contribution to the Philosophy of Social Science. (shrink)

continent. 2.2 (2012): 76–81 Comments on Eugene Thacker’s “Cosmic Pessimism” Nicola Masciandaro Anything you look forward to will destroy you, as it already has. —Vernon Howard In pessimism, the first axiom is a long, low, funereal sigh. The cosmicity of the sigh resides in its profound negative singularity. Moving via endless auto-releasement, it achieves the remote. “ Oltre la spera che piú larga gira / passa ’l sospiro ch’esce del mio core ” [Beyond the sphere that circles widest / penetrates (...) the sigh that issues from my heart]. 1 The axiomatic sigh of the pessimist is in a way the pure word of philosophy, a thought that thinks without you, speaks where you are not. The live pneumatic form of the soul’s eventual exit from the dead body’s mouth, the sigh restores consciousness to the funeral of being, to the passing away that is existence. Pessimism speaks in piercing aphorisms because first it sighs. “Beyond the sphere passeth the arrow of our sigh. Hafiz! Silence.” 2 … pessimism is guilty of that most inexcusable of Occidental crimes—the crime of not pretending it’s for real. To the pessimist, the ‘real’ world—the world on whose behalf we are expected to wake up in the morning—is a ceaseless index of its own unreality. The pessimist’s day is not an illumined space for the advancement of experience and action, but a permanently and inescapably reflective zone, the vast interior of a mirror where each thing is only insofar as it is, at best, a false image of itself. Within this speculative situation, inside the doubleness of the mirror, pessimism splits into two paths, false and true, one that tries to fix pessimism (establish a relation with the mirror) and decides in favor of the apparent real, and another that totally falls for pessimism (enters the mirror) and communes with the greater reality of the unreal. These two paths are distinguished by their relation to pessimism’s guilt vis-à-vis the world’s reality-project. The first form, that which remains pessimism for the world and puts on a smiling face, stays guilty to itself (i.e. unconscious) and thus turns hypocritical, becoming at once the pessimism of the commoner who really just wants things to be better for himself and the pessimism of the elite who wants to critically refashion reality in his own image. The general form of this worldly, hypocritical pessimism is the impulse to ‘make the world a better place’, which is the global mask under which the world is diurnally made worse. The second form, that which follows pessimism away from the world and ceases to put on a smiling face, refuses guiltiness as itself theessential Occidental mode of pretense and turns honest, becoming at once the intelligent pessimism required of all ordinary action and the radical pessimism necessary for self-knowledge: seeing that no one is capable of doing good. The general form of this universal, honest pessimism is the impulse not to worry, to give up and embrace dereliction, which is the only real way the world is actually improved. Where worldly pessimism is the engine productive of interminably warring secular and sacred religions (good-projects), universal pessimism strives hopelessly for the paradise of a supremely instantiated pessimus: things are getting so bad that there is no longer any time for them to get worse; things are so constantly-instantly worst that this is BEST. Cosmic pessimism is the mode of universal pessimism which can yet discourse with the world, which has not chosen silence and can spread the inconceivably BAD NEWS in an orderly form ( kosmos ) that the world can understand (if it wanted to). … the result of a confusion between the world and a statement about the world. That is what the world is (the result of a confusion between the world and a statement about the world). … a generalized misanthropy without the anthropos. Pessimism crystallizes around this futility—it is its amor fati , rendered as musical form. Pessimism’s love of fate is a blind love, a love of the blindness of being human in a cosmos conceived around the human’s eclipse, a heavy levitation in the contradictory space between the inescapability of its having been and the impossibility of its will-be. Pessimism’s song of futility is a sensible way of loving fate, with a minimum of eros, by means of a kind of matrimonial love of the fatal. As music, pessimism stays open to the irreparable and the inexorable without the binding of affirmation, in the apparent absence of the radical, infinitely surplus will that absolute amor fati seems to require. Crying, laughing, sleeping—what other responses are adequate to a life that is so indifferent? “Unless a man aspires to the impossible, the possible that he achieves will scarcely be worth the trouble of his achieving it. We should aspire to the impossible, to absolute and infinite perfection [….] The apocatastasis is more than a mystical dream: it is a norm of action, it is a beacon for high deeds [….] For true charity is a species of invasion [….] It is not charity to rock and lull our fellow men to sleep in the inertia and heaviness of matter, but rather to arouse them to anguish and torment of spirit.” 3 … the impossibility of ever adequately accounting for one’s relationship to thought. “The paroxysm of interior experience leads you to regions where danger is absolute, because life which self-consciously actualizes its roots in experience can only negate itself [….] There are no arguments [….] On the heights of despair, the passion for the absurd is the only thing that can still throw a demonic light on chaos [….] I live because the mountains do not laugh and the worms do not sing .” 4 It took three attempts before she was fully decapitated, all the while she continued, perhaps miraculously, to sing. According to the earliest account of Cecilia’s martyrdom, the beheading turns out worse. After not severing her head in three strokes, “the cruel executioner left her half dead” (seminecem eam cruentus carnifex dereliquit). 5 Cecilia’s effortlessly powerful endurance of the three strokes—a fitting icon for pessimism as an art of dereliction—demonstrates the “passivity and absence of effort [….] in which divine transcendence is dissolved.” 6 There’s a ghost that grows inside of me, damaged in the making, and there’s a hunt sprung from necessity, elliptical and drowned. Where the moving quiet of our insomnia offers up each thought, there’s a luminous field of grey inertia, and obsidian dreams burnt all the way down. Like words from a pre-waking dream. There is no reason to think that they are not. NOTES 1. Dante Alighieri. Vita Nuova . ed. and trans. Dino S. Cervigni and Edward Vasta. Notre Dame: University of Notre Dame Press. 1995. 41:10. 2. Hafiz of Shiraz. The Divan . trans. H. Wilberforce Clarke. London: Octagon Press. 1974. 10.9. 3. Miguel de Unamuno. The Tragic Sense of Life in Men and Nations . trans. Anthony Kerrigan. Princeton: Princeton University Press. 1972. 305-6. 4. E.M. Cioran. On the Heights of Despair . trans. Ilinca Zarifopol-Johnston. Chicago: University of Chicago Press. 1992. 9-10. 5. Giacomo Laderchi. S. Caeciliae Virg[inis] et Mart[yris] Acta. . . Rome. 1723. 38. 6. Georges Bataille. On Nietzsche . trans. Bruce Boone. London: Continuum. 2004. 135. See Nicola Masciandaro. “ Half Dead: Parsing Cecilia .” A Commentary on Eugene Thacker’s "Cosmic Pessimism" Gary J. Shipley Pessimism is the refusal to seek distraction, the refusal to remodel failure into a platform for further (doomed) possibilities, the refusal of comfort, the acceptance of the sickness of healthy bodies, the cup of life overflowing with cold vomit. If, as Ligotti suggests when discussing Invasion of the Body Snatchers , 1 humans prefer the anxieties of their familiar human lives to the contentment of an alien one, then the pessimist, we could argue, represents some perverted combination of the two, preferring (presuming he has a choice) the defamiliarization of human life to the contentment of its unquestioned mundanity. The quasi-religious state of mind that Wittgenstein would mention on occasion, that of “feeling absolutely safe,” 2 is a state the pessimist could only imagine being approximated by death, or perhaps some annihilative opiate-induced stupor. This Wittgensteinian commingling of certainty and faith looks every bit the futile gesture, a mere rephrasing of collapse or partial collapse. The only certainty open to the pessimist is that of the toxic formula of life itself—a formula known and lacuna-free. Certainty, far from being the gateway to deliverance, becomes the definitive impediment; and the possibility of salvation, as long as it remains, becomes crucially reliant on postulations of ignorance, epistemic gaps, a perennial incompleteness: “the perfect safety of wooed death […] the warm bath of physical dissolution, the universal unknown engulfing the miniscule unknown.” 3 The height of Leibniz’s Panglossian insanity nurtured the idea that our knowing everything—via the universal calculus—could be accurately described a triumph, as opposed to a nightmare in which our every futility is laid bare. Stagnancy and boredom are perhaps two of the greatest ills of Western civilisation, and the most potent pessimism tells you that you’re stuck with both. The most we can hope for, by way of salvation, is to throw open our despair to the unknown. The fact that Schopenhauer’s pessimism stopped short of morality and allowed him to play the flute, as Nietzsche complained, highlights the predicament of a man who despite having adorned nothingness with a smiling face still found himself alive. The demand here is that it be felt: a cross-contamination of intellect and emotion. The safety net of numerous parentheses makes for a failed philosophy, rather than a philosophy of failure. Depressives make bad pessimists, because, unless they choose to die, living will always infect them with necessities of hope, forcing them to find something, anything (all the various “as ifs”) to make existence tolerable. For as Cioran observed, while “[d]epressions pay attention to life, they are the eyes of the devil, poisoned arrows which wound mortally any zest and love of life. Without them we know little, but with them, we cannot live.” 4 And even when cured of our depressions we’ll find ourselves consumed, eaten alive by the hyper-clinical (borderline autistic) mania that replaces them: a predicament captured all too clearly in the microscriptual fictions of Robert Walser, where spectral men and women stifle their depressive madness with protective comas of detail, their failed assimilations buried beneath thick crusts of remote data. Like Beckett’s Malone their stories may have ended, but cruelly their lives have not. Pessimism is an extraneous burden (a purposeless weight) that makes everything else harder to carry, while at the same time scooping it out and making it lighter. If pessimism had a sound it would be the harsh non-noise of tinnitus—the way that every person would hear themselves if they refused their distractions long enough to listen: a lungless scream from the extrasolar nothing of the self. The music of pessimism—if indeed we can imagine such a thing—is the reverberating echo of the world’s last sound, conjectured but never heard, audible only in its being listened for. The one consolation of this hollow paradox of audibility being, that “he will be least afraid of becoming nothing in death who has recognized that he is already nothing now.” 5 The pessimist suffers a derangement of the real, a labyrinthitis at the nucleus of his being: he’s the stumbling ghost relentlessly surprised that others can see him. If Cioran’s refusal is manifested in sleep (when even saying ‘no’ is too much of a commitment), then Pessoa’s resides in the dreams inside that sleep. Pessoa chooses to exploit the fact that he’s being “lived by some murmuring non-entity both shadowy and muddied” 6 by growing more voids to live him. His is a Gnostic breed of sleep, “sleeping as if the universe were a mistake,” 7 a sleep that dreams through Thacker’s cosmic pessimism (“a pessimism of the world-without-us.”, “the unhuman orientation of deep space and deep time” 8 ), through the critical error of there being anything at all when there could be nothing. The metaphysical pessimist is someone who, however well life treats them, still desires to wake from it, as from the poisonous air of a bad dream. Pessimism is a paradox of age, being simultaneously young and old; its youth residing in a refusal to accept the authority of existence (its rich history, its inherent beneficence), a refusal to “get over” the horror of what it sees with its perpetually fresh eyes, and its maturity in the unceremonious disposal of the philosophical playthings (those futile architectures) of adolescence. As Thacker remarks: “Pessimism abjures all pretenses towards system—towards the purity of analysis and the dignity of critique.” 9 A sentiment shared with Pessoa, who duly categorizes those that choose to enact this futile struggle: “The creators of metaphysical systems and of psychological explanations are still in the primary stage of suffering.” 10 If the pessimist has shared a womb with anyone, it’s with the mystic and not the philosopher. As Schopenhauer tells us: “The mystic is opposed to the philosopher by the fact that he begins from within, whereas the philosopher begins from without. […] But nothing of this is communicable except the assertions that we have to accept on his word; consequently he is unable to convince.” 11 The crucial difference between the mystic and the pessimist is not the latter’s impassivity and defeatism, but his unwillingness/inability to contain in any way the spread of his voracious analyticity, his denial of incompleteness, his exhaustive devotion to failure. The truth of our predicament, though heard, is destined to remain unprocessed. Like the revelations of B.S. Johnson’s Haakon (“We rot and there’s nothing that can stop it / Can’t you feel the shaking horror of that?” 12 ) the pessimist’s truths are somehow too obvious to listen to, as if something inside us were saying, “Of course, but haven’t we gotten over that?” Pessimism is simple and ugly, and has no desire to make itself more complex or more attractive. The true moral pessimist knows that the Utilitarian’s accounts will always be in the red. He can see that for all his computational containments, his only honest path is a negative one, and that such a path has but one logical destination: that of wholesale human oblivion. Thacker notes how at the core of pessimism lies the notion of “the worst,” through which death is demoted by the all-pervasive suffering of a life that easily eclipses its threat. And so with doom made preferable to gloom, death begins to glint with promise, “like beauty passing through a nightmare.” 13 But even among pessimists suicide is, for the most part, thought to be an error. Schopenhauer, for instance, regarded suicide a mistake grounded in some fundamentally naïve disappointment or other. Pessoa too thought suicide an onerous escape tactic: “To die is to become completely other. That’s why suicide is a cowardice: it’s to surrender ourselves completely to life.” 14 There is a call here to be accepting of and creative with the puppetry of your being, an insistence that it’s somehow a blunder to attempt to hide in death from the horrors you find inlife. 15 Tied up with this perseverance is the slippery notion of the good death, for maybe, as Blanchot warns, suicide is rarely something we can hope to get right, for the simple reason that “you cannot make of death an object of the will.” 16 “Even in cases where the entire corpus of an author is pessimistic, the project always seems incomplete,” 17 and this is not simply because the project itself belies something yet to be disclosed, but because the project itself is a thing waiting. It waits on a cure it knows will not come, but for which it cannot do anything (as long as it continues to do anything) but wait. NOTES 1. See Thomas Ligotti. The Conspiracy Against the Human Race . New York: Hippocampus Press. 2010. 91. 2. Ludwig Wittgenstein. “A Lecture on Ethics.” Philosophical Review . (74) 1. 1965. 8. 3. Vladimir Nabokov. Pale Fire . New York: Vintage. 1989. 221. 4. E. M. Cioran. The Book of Delusions . trans. Camelia Elias. Hyperion. 5.1. (2010): 75. 5. Arthur Schopenhauer. The World as Will and Representation. vol. 2 . trans. E .F J. Payne. New York: Dover. 1966. 609. 6. Eugene Thacker. “Cosmic Pessimism.” continent. . 2.2 (2012): 67. 7. Fernando Pessoa. The Book of Disquiet . trans. Richard Zenith. London: Penguin. 2002. 35. 8. Eugene Thacker. “Cosmic Pessimism.” continent. . 2.2 (2012): 68. 9. Ibid. 73. 10. Fernando Pessoa. The Book of Disquiet . trans. Richard Zenith. London: Penguin. 2002. 341. 11. Arthur Schopenhauer. The World as Will and Representation. vol. 2 . trans. E .F J. Payne. New York: Dover. 1966. 610-11. 12. B.S Johnson. “You’re Human Like the Rest of Them.” in Jonathan Coe. Like a Fiery Elephant: The Story of B.S. Johnson . London: Picador. 2004. 177. 13. Fernando Pessoa. The Book of Disquiet . trans. Richard Zenith. London: Penguin. 2002. 415. 14. Ibid. 199. 15. “Suicide is, after all, the opposite of the poem.” Anne Sexton. No Evil Star: Selected Essays, Interviews and Prose . ed. Steven Gould Axelrod. Ann Arbor: University of Michigan Press. 1985. 92. 16. Maurice Blanchot. The Space of Literature . trans. Ann Smock. Lincoln: University of Nebraska Press. 1989. 105. 17. Eugene Thacker. “Cosmic Pessimism.” continent. . 2.2 (2012): 75. (shrink)

This paper examines the Stark effect, as a first order perturbation of manifestly covariant hydrogen-like bound states. These bound states are solutions to a relativistic Schrödinger equation with invariant evolution parameter, and represent mass eigenstates whose eigenvalues correspond to the well-known energy spectrum of the nonrelativistic theory. In analogy to the nonrelativistic case, the off-diagonal perturbation leads to a lifting of the degeneracy in the mass spectrum. In the covariant case, not only do the spectral lines split, but they acquire (...) an imaginary part which is linear in the applied electric field, thus revealing induced bound state decay in first order perturbation theory. This imaginary part results from the coupling of the external field to the non-compact boost generator. In order to recover the conventional first order Stark splitting, we must include a scalar potential term. This term may be understood as a fifth gauge potential, which compensates for dependence of gauge transformations on the invariant evolution parameter. (shrink)

Objectives: The mental health legislation of most developed countries includes either a dangerousness criterion or an obligatory dangerousness criterion (ODC). A dangerousness criterion holds that mentally ill people may be given treatment without consent if they are deemed to be a risk to themselves or others. An ODC holds that mentally ill people may be given treatment without consent only if they are deemed to be a risk to themselves or others. This paper argues that the dangerousness criterion is unnecessary, (...) unethical and, in the case of the ODC, potentially harmful to mentally ill people and to the rest of the community. Methods: We examine the history of the dangerousness criterion, and provide reasoned argument and empirical evidence in support of our position. Results: Dangerousness criteria are not required to balance the perceived loss of autonomy arising from mental health legislation. Dangerousness criteria unfairly discriminate against the mentally ill, as they represent an unreasonable barrier to treatment without consent, and they spread the burden of risk that any mentally ill person might become violent across large numbers of mentally ill people who will never become violent. Mental health legislation that includes an ODC is associated with a longer duration of untreated psychosis, and probably contributes to a poorer prognosis and an increase risk of suicide and violence in patients in their first episode of psychosis. Conclusions: Dangerousness criteria should be removed from mental health legislation and be replaced by criteria that focus on a patient’s capacity to refuse treatment. (shrink)

Recently, in the framework of a relativistic quantum theory with invariant evolution parameter, solutions have been found for the two-body bound state, whose mass spectrum agrees with the nonrelativistic Schrödinger energy spectrum. In this paper, we study the radiative transitions of these states in the dipole approximation and find that the selection rules are identical with those of the usual nonrelativistic theory, expressed in a manifestly covariant form. In addition to the transverse and longitudinal polarizations of the nonrelativistic theory, we (...) find a “scalar” transition, induced by the relative time coordinate, which is of the same type as the longitudinal transition, expressing the Lorentz covariance of the theory. (shrink)

Being excerpts from pages 187, 203, 204, 207, 208, 209, 210 and 211 of Uncle Tungsten , extracted by Michael Laing with the consent of the author, Professor Oliver Sacks, and Picador Publishers.