Bruno Latour equates criticism with an iconoclastic urge that is underpinned by the project of modernity. Latour's attack on iconoclastic criticism is therefore closely linked to his rejection of the modern framework. This paper examines Latour's analysis of modernity and the ways in which he connects criticism to the project of modernity. Through our analysis of Latour's reading of an episode from U.R. Anantha Murthy's novel Bharathipura, we argue that critique is actually an integral part of a truly democratic knowledge-making (...) process as well as politics. (shrink)

Mindfulness based interventions are rapidly emerging in health care settings for their role in reducing stress and improving physical and mental health. In such settings, the religious roots and affiliations of MBIs are downplayed, and the possibilities for developing spiritual, even mystical, states of consciousness are minimized. This article helps rebalance this trend by using the tools of medical humanities and narrative medicine to explore MBI as a bridge between medical and spiritual approaches to health related suffering. My narrative medicine (...) method draws insights from the arts and humanities that are rarely used in standard clinical research but are increasingly common among medical humanities and narrative medicine scholars. The specific path I take will be to work through historical, linguistic, and philosophic dimensions of mindfulness and mysticism as relevant to illness, suffering, death, and dying. I close with two case examples in which mindfulness is used as an intentionally spiritual practice for health concerns. (shrink)

The modernist conception of the autonomous ‘subject’ as centred, sovereign, and coherently rational, acting intentionally, knowledgeably, and volitionally, has been challenged from a variety of sources, including poststructuralism, feminism, and posthumanism. A different kind of attack on the modernist subject has recently been staged by neurobiologists who have started to decentre the subject from within—to ‘naturalise’ (and materialise) the subject. This biological naturalism—the new ‘life sciences’—claims to challenge our conceptions of self, the ethical subject, and what we conceive of as (...) ‘life’. But what conceptions we have of the configurations of the self is fundamental to our understandings and conceptions of ethics. This paper traces a debate between German neurobiologists and (post)humanist philosophers on the ontology of such things as ‘free will’, ‘ethical agency’, and the ‘self' as an example of how the dispute between naturalists and nonnaturalist or postnaturalists is instrumental in sharpening our understanding of the self and of ethical agency. The paper argues that naturalism is bound to fail due to its inability to grasp the intersubjectivist nature of ethical agency, a theme which links up with recent geographical writing on ethics. I suggest, building on a recent contribution of Huib Ernste in this journal, that we should consider Helmuth Plessner’s concept of eccentric positionality and ontology of the possible as a postmetaphysical kind of ethical humanism. (shrink)

Multiculturalism requires sustained and serious philosophical reflection, which in turn requires public outreach and communication. This piece briefly outlines concerns raised by the philosophy of multiculturalism and, conversely, multiculturalism in philosophy, which ultimately force us to reconsider the philosopher’s own role and responsibility. I conclude with a provocative suggestion of philosophy as /public diplomacy/. (As this is intended to be a piece for a general audience, secondary literature is only referred to in the conclusion. References gladly provided upon request.).

A partir de uma explanação inicial sobre o significado e os limites da ontologia fundamental de Martin Heidegger, este ensaio procura investigar a possibilidade de uma ontologia não-antropogenética por meio do conceito problemático de extramundanidade. Essa investigação toma como fio condutor a ideia do “perspectivismo cosmológico”, elaborada por Eduardo Viveiros de Castro através de uma interpretação filosófico-antropológica do pensamento ameríndio. Lida como correlato positivo da extramundanidade, a noção perspectivística de sobrenatureza é contrastada com o conceito existencial de ser para confirmação (...) e problematização de seu caráter antropogenético. O objetivo principal do ensaio consiste em desvelar, apoiado radicalmente em outro pensamento, o sentido “cosmopolítico” do discurso sobre o ser, aqui representado pela filosofia de Heidegger. (shrink)