Motor imagery-based brain-computer interfaces have been studied without controlling subjects’ gaze fixation position previously. The effect of gaze fixation and covert attention on the behavioral performance of BCI is still unknown. This study designed a gaze fixation controlled experiment. Subjects were required to conduct a secondary task of gaze fixation when performing the primary task of motor imagination. Subjects’ performance was analyzed according to the relationship between motor imagery target and the gaze fixation position, resulting in three BCI control conditions, (...) i.e., congruent, incongruent, and center cross trials. A group of fourteen subjects was recruited. The average group performances of three different conditions did not show statistically significant differences in terms of BCI control accuracy, feedback duration, and trajectory length. Further analysis of gaze shift response time revealed a significantly shorter response time for congruent trials compared to incongruent trials. Meanwhile, the parietal occipital cortex also showed active neural activities for congruent and incongruent trials, and this was revealed by a contrast analysis of R-square values and lateralization index. However, the lateralization index computed from the parietal and occipital areas was not correlated with the BCI behavioral performance. Subjects’ BCI behavioral performance was not affected by the position of gaze fixation and covert attention. This indicated that motor imagery-based BCI could be used freely in robotic arm control without sacrificing performance. (shrink)

Essays on The Soul's Logical Life in the Work of Wolfgang Giegerich: Psychology as the Discipline of Interiority is the second collection of essays dedicated to the study and application of Psychology as the Discipline of Interiority - a new 'wave' within Analytical Psychology which pushes off from the work of C. G. Jung and James Hillman. Reflecting upon the notion of psychology developed by German psychoanalyst Wolfgang Giegerich, whose Hegelian turn sheds light on the notion of soul, or the (...) objective psyche, and its inner logic and 'thought', forming a radical new basis from which to ground a modern psychology with soul. The book explores the theme of "the soul's logical life" as it displays itself in various modern phenomena, from overwhelming anxiety, cryptocurrency, the dreams of Japanese college students, and contemporary psychoanalysis, to myth, music, social movements, and the question and relevance of truth in psychology and consciousness. The authors, comprising clinical psychologists, teachers, Jungian analysts, and international scholars, aim to reveal and convey the dialectical inner workings and speculative logic of the modern soul. Essays on The Soul's Logical Life in the Work of Wolfgang Giegerich: Psychology as the Discipline of Interiority will be essential reading for depth and clinical psychologists, Jungian psychoanalysts, and academics and students of post-Jungian studies, and for all those interested in what it means to think in the highly sophisticated and technological world of the twenty-first century. (shrink)

When Dharma Master Heng Shun called to invite me to speak, he didn’t tell me that I was supposed to speak on the interior life. If he had, I would have said no, because here we have so many experts on the interior life, who are real professionals. I think that’s one of the great contributions of Buddhism to the world. It is a professional curriculum in the interior life. Although we have explorers of the interior (...) life in the West, too, I don’t think there’s the same kind of systematic dedication to that exploration as there was in ancient India and in particular in Buddhism. (shrink)

Recent commentaries on “The Fixation of Belief” have located and emphasized an inconsistency or “tension” in Peirce’s central argument. On the one hand, Peirce maintains that “the settlement of opinion is the sole object of inquiry”; on the other, he wants to establish that the method of science is superior to all other methods of inquiry. The tension arises from the fact that whereas Peirce dismisses the methods of tenacity, authority, and a priority on the grounds that they cannot fulfill (...) the “sole object of inquiry,” his defense of the scientific method makes no appeal to its ability to “settle opinion.” In this paper, the author reconstructs Peirce’s argument in a way that resolves this tension. (shrink)

Europe: The Space and Time of ReflectionOn the Complutense Research Group La Europa de la Escritura.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 43-50 [Access article in PDF] On the Practice of Faith: A Lutheran's Interior Dialogue with Buddhism Paul O. Ingram Pacific Lutheran University I earn my living practicing the craft of history of religions. In Lutheran theological language, this is my "calling" and "vocation." I know this to be true because of how I was first opened to an amazing world of religious pluralism nearly (...) forty years ago during my first undergraduate history of religions course. I am still amazed by this world and at times stunned to silence. The history of religions continues to inform my self-understanding and has recently become for me a primary mode of theological reflection and practice that intensely energizes both my exterior conceptual dialogue with Buddhist doctrine and teaching and my interior dialogue with Buddhist meditative practice. 1So my vocation is teaching an academic field of inquiry I love to young people as I engage in research and writing. I am paid for doing this by a university related to the Evangelical Lutheran Church in America that bills itself as a "new American university" located in one of the most culturally pluralistic and beautiful regions in the United States.While I'm not sure what a "new American university" is, I am certain I have a great gig. I am equally convinced that my professional life constitutes for me some of the evidence of the grace that Christian tradition in general--and Luther's theology in particular--describe as flowing "in, with, and under" this universe like a waterfall, like a tidal wave.Admittedly, all this is highly confessional, perhaps too confessional, for a scholar's essay on how reflection on Buddhist traditions of practice has informed his practice. Yet when it comes down to it, all theological reflection--as well as the discipline of practice itself--is confessional. We can only write about our particular interior journey as it is informed by the particular community of faith that gives context to our practice, for it is not probable that most persons can be religious in general, but only in particular. 2 After all, Carmelite nuns do not ordinarily seek or experience nonduality with the Buddha Nature, nor do Buddhist nuns ordinarily seek or experience interior union with Christ the Bridegroom.Yet sometimes a few historians of religions and a few Christian theologians and Buddhist philosophers are able to participate in communities of faith and practice other than their own. This too seems to me a sign of grace. [End Page 43]I have learned two lessons from interior dialogue with Buddhists as this shakes out in my particular practice. First, our interior journeys lead us through time--forward and back, seldom in a straight line, most often in spirals. Each of us is moving and changing in relationship to others and to the world, and, if one is grasped by Christian faith, to God, or if grasped by Buddhist faith (srada), the Dharma. 3 As we discover what our interior journeys teach us, we remember; remembering, we discover; and most intensely do we discover when our separate journeys converge. It is at spots of Christian and Buddhist convergence that I have experienced the most dramatic and creatively transformative processes of interreligious dialogue.Second, as a Lutheran it strikes me as a bit glib to suggest that the focus of practice is "God" or, if Buddhist, "Emptiness," because I often feel intellectually and emotionally blindsided by what people who practice mean by these words. The question, always an epistemological one, is what do these terms mean as we practice whatever we practice. Plenty of theological-philosophical propositions can be strung together to answer this question, and, I think, it is important to guide practice by theological-philosophical reflection. But we must never cling to belief in propositions, because the moment we do, they will hide the reality to which they point. Conceptualizing and believing in rational propositions is a necessary beginning because it is a form of"faith seeking understanding." But faith is never, in... (shrink)

This paper takes up the topic of the interior senses and sensible cognition as elaborated by Dominic of Flanders, a fifteenth-century Dominican thinker, in his short commentary, Expositio super libros De anima. At a time when Averroistic Aristotelianism was flourishing, and as nominalism spread across the Continent, Dominic’s account of the soul and the interior senses demonstrates a commitment to Thomas Aquinas and, more broadly, scholastic realism. Dominic adopts the fourfold model of the internal senses advanced by Thomas. (...) He carries forth Thomas’s insistence that the sensus communis is both the root (radix) and end (terminus) of sensitivity as such and the individual senses; he follows Thomas in privileging the cogitativa, and posits a more perfect form of memoria in man. Our study concludes by looking briefly at his Quaestiones in XII libros Metaphysica, where we find an innovative account of experimentum, which reveals the thought of a capable philosopher. (shrink)

Examines the methods by which man's determination and his cooperation with God can participate in the evolutionary destiny of the universe.

We review the literature on the hot hand fallacy by highlighting the positive and negative aspects of hot hand research over the past 20 years, and suggesting new avenues of research. Many researchers have focused on criticising Gilovich et al.'s claim that the hot hand fallacy exists in basketball and other sports, instead of exploring the general implications of the hot hand fallacy for human cognition and probabilistic reasoning. Noting that researchers have shown that people perceive hot streaks in a (...) gambling domain in which systematic streaks cannot possibly exist, we suggest that researchers have paid too much attention to investigating the independence of outcomes in various sporting domains. Instead, we advocate a domain-general mechanistic approach to understanding the hot hand fallacy, and conclude by suggesting approaches that might refocus the literature on the important general implications of the hot hand fallacy for human probabilistic reasoning. (shrink)

Nothing could be more helpful to present philosophizing than a “Back to Plato” movement; but it would have to be back to the dramatic, restless, cooperatively inquiring Plato of the Dialogues, trying one mode of attack after another to see what it might yield; back to the Plato whose highest flight of metaphysics always terminated with a social and practical turn, and not to the artificial Plato constructed by unimaginative commentators who treat him as the original university professor. The suggestion (...) that pragmatism must return to the Platonic dialogues is an interesting one. Dewey suggests that pragmatism, and philosophy on the whole, would benefit from revisiting the “dramatic, restless,... inquiring.. (shrink)

This book was undertaken before the terms 'fake news' and 'alternative facts' were coined and the further escalation of America's ideological civil war. It was prompted by deep wonderment at the way people tend to be wholly enclosed within their ideological frames and deaf to claims about reality that come from the opposite camp, no matter how valid they might be. Ideology consists of normative prescriptions regarding how society should be shaped, together with an interpretive roadmap indicating how this normative (...) vision can be implemented in reality. Ideological fixation is the result of tensions and conflicts between these two elements. The book does not focus on the normative aspect of ideology, which is largely subjective, but on its factual claims about the world, typically subordinate to, and often distorted by, the normative commitment. After theorists around 1960 proclaimed the 'death of ideology', ideological divides and clashes have reemerged with renewed intensity throughout the world, including in the liberal democracies. In the United States they have become particularly venomous. The other side is widely viewed as malicious, irrational or downright stupid, and, often, as barely legitimate. The zeal of the opposing sides is often scarcely less than that which characterized the religious ideologies of old. Indeed, historical religious ideologies have largely been replaced by 'secular religions' or 'religion substitutes'. The book is not another survey of past and present ideologies. It is an attempt to understand the cognitive, emotional and social roots of ideology and ideological fixation. It combines insights from evolutionary psychology regarding the nature of some of our deepest proclivities with a broad sweep through history. It proceeds from the Stone Age to the rise of civilization, the great religions and modernity, to a critique of fundamental factual premises that underlie some of the major debates dominating today's liberal democracies. (shrink)

This article opens with the questions, What is on the inside of a relation? Might we imagine the inner workings of a relational form detached from the elements that it connects? Then, through an ethnographic examination of ancestral interventions among residents in a neighborhood on the outskirts of Maputo, the article challenges conventional understandings of relational forms as the connective “glue” holding together exterior and, to a certain extent, autonomous elements. In southern Mozambique, ancestral spirits intervene in the lives of (...) their descendants as interior agentive forces that enable the latter to assimilate seemingly exterior elements that are nevertheless configured as being already “inside” the living person. Conventional distinctions between exterior and interior are consequently dissolved through a peculiar process of “interior swelling” that occurs when an inside is extended outward. The article shows how it is the fuzziness of relational forms that gives to ancestral interventions their expansive qualities. (shrink)

Thomas Aquinas (d. 1274) held two theses that might seem incompatible to contemporary readers, namely 1) that an act of faith is reasonable even by the standards of human reason without grace, and 2) that this act surpasses the power of such unaided human reason. In the later Middle Ages, many theologians who were not Thomists held that someone who performs acts of infused faith must also perform such acts through an acquired faith that is based on natural reason. I (...) argue that debates with Protestants and Jesuits caused Dominican Thomists to clarify and develop Thomas Aquinas’s understanding of the traditional position that acts of faith surpass natural human abilities in such a way as to reject the older non-Thomistic understanding of acquired faith. This enquiry will show that major early modern disputes over the authority of Scripture and the source of faith are at least partially rooted in differences among medieval scholastic theologians. Although the Protestants and the Jesuits adhere to distinct confessions, their theological views on faith are based in part on an acceptance of or reaction to Scotistic and nominalist medieval views. Thomists drew on the same resources to respond to non-Thomistic medieval theologians, Protestants, and Jesuits. (shrink)

What are the ethics of child genital cutting? In a recent issue of the journal, Duivenbode and Padela (2019) called for a renewed discussion of this question. Noting that modern health care systems...

The interface between Roman Catholic Christianity and the Sanatana Dharma is often limited to Vedantic discourses and neglects the Shakta traditions to be found within the woof of Hinduism. And generally, this dialogue is between celibates of both religions. This blog-post after removing false notions about Tantra, goes on to show how Tantra as a lived faith is about interiority and a life of contemplation. This post also touches upon three crucial differences between Christianity and Tantra. To quote from the (...) post: "A Tantric is in so in love with her image of a Powerful and simultaneously weak Godhead that she would hardly leave the vita contemplativa. " This is the third post in this series of posts on interreligious dialogue. Contemplation or, metacognition should be the basis of religious dialogues; this posts asserts this. If God is, then why bother with exterior things? (shrink)

“Probably Peirce’s best-known works are the first two articles in a series of six that originally were collectively entitled Illustrations of the Logic of Science and published in Popular Science Monthly from November 1877 through August 1878. The first is entitled ‘The Fixation of Belief’ and the second is entitled ‘How to Make Our Ideas Clear.’ In the first of these papers Peirce defended, in a manner consistent with not accepting naive realism, the superiority of the scientific method over other (...) methods of overcoming doubt and ‘fixing belief.’” — Robert Burch, “Charles Sanders Peirce,” entry in the Stanford Encyclopedia of Philosophy (2021 revision) -/- “Pragmatist epistemologies often explore how we can carry out inquiries in a self-controlled and fruitful way. (Where much analytic epistemology centres around the concept of knowledge, considered as an idealised end-point of human thought, pragmatist epistemology centres around the concept of inquiry, considered as the process of knowledge-seeking and how we can improve it.) So pragmatists often provide rich accounts of the capacities or virtues that we must possess in order to inquire well, and the rules or guiding principles that we should adopt. A canonical account is Peirce’s classic early paper ‘The Fixation of Belief‘. Here Peirce states that inquiry is a struggle to replace doubt with “settled belief“, and that the only method of inquiry that can make sense of the fact that at least some of us are disturbed by inconsistent beliefs, and will subsequently reflect upon which methods of fixing belief are correct is the Method of Science, which draws on the Pragmatic Maxim described above. This contrasts with three other methods of fixing belief: i) refusing to consider evidence contrary to one’s favored beliefs (the Method of Tenacity), ii) accepting an institution’s dictates (the Method of Authority), iii) developing the most rationally coherent or elegant-seeming belief-set (the A Priori Method).“ — Catherine Legg, “Pragmatism,” entry in the Stanford Encyclopedia of Philosophy (2021 revision). (shrink)

Isolated habitats, the consequence of the fragmentation process, are the object of external disturbance. This divides the patch area into two zones: interior and edge. The interior-to-edge ratio quantifies the potential disturbance impact. A method is presented to calculate a reference value for the interior-to-edge ratio, based upon the minimum edge for a given interior. The method is based on pixel geometry features and mathematical morphology. A corrected interior-to-edge ratio is defined using the reference value. (...) The method is illustrated for woodlot fragments in the Belgian Kempen region. (shrink)

The disagreement between John Duns Scotus and William of Ockham on whether the exterior act has intrinsic moral worth is a turning point for a new understanding of the relationship between the interior and the exterior act. Is someone who successfully commits murder as guilty as someone who fails in her attempt? Does the martyr merit more than someone who merely wills to undergo martyrdom but is denied the opportunity? In these cases, the completion of the act is the (...) exterior act, and the interior act is that part of the act which leads up to and includes the agent’s choice or command. Scotus synthesizes and develops an earlier tradition in which the exterior act has its own moral goodness or malice which is independent from that of the interior act. Ockham criticizes Scotus and this tradition, thus apparently becoming one of the first thinkers since Abelard to deny that the exterior act has any intrinsic moral value. Ockham redefines the exterior act as a purely natural act without intrinsic moral value and consequently traces the goodness or malice of an act entirely to an intrinsically moral act of the will. (shrink)

Essays on nine French writers; a companion volume to the Studies in Human Time. Imaginatively conceived and brilliantly executed, it focuses on the individual artist's direct awareness of man's temporality and place.--J. D. T. Jr.

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 33.1 (2003) 60-79 [Access article in PDF] The Secret Power of Suggestion Scipio Sighele and the Postliberal Subject Suzanne R. Stewart-Steinberg He experiments one by one with about thirty young men. [...] Almost all of them respond immediately to his power of fascination by turning stiff throughout their bodies; their faces become contracted, terrified, sometimes cadaverous; they are at the mercy of the fascinator and follow his movements (...) like a magnet. [...] There is something pitiful, spasmodic in their features, something macabre in their gestures. [...] Donato has them all in his power, he attracts them in threes, in sixes, ten at a time, simply by rapidly staring into their eyes, even against their firm will and their obstinate efforts to resist his suggestion. [...] Donato, in the process, never speaks: he thinks, he wants and points. [...] —an eyewitness account, L'Italia (1886) Young male bodies that turn stiff despite their efforts to do otherwise—such were the events to be seen on the stage of the Teatro Scribe in Turin in 1886, events performed under the direction of "Donato" (the Belgian-born Alfred d'Hont), the new theatrical magnetizer of crowds. Enrico Morselli, one of Italy's leading psychiatrists of the period,1 assisted and himself succumbed to the fascination of Donato. In his important 1886 study on animal magnetism and hypnotic states, Morelli provided a rather positive portrait of the man. Donato, in his opinion, was not a vulgar man. First soldier, then state employee, journalist, novelist, poet, and finally student and apostle of animal magnetism, Donato had revolutionized hypnotic practice through his discovery of a phenomenon called "fascination." Donato was blessed with uncommon physical strength, quick and insistent eyes, a great agility of movement and much spirit. He had exchanged the magician's cap for the more sober tuxedo—quite appropriately, for he [End Page 60]rejects fluids, rejects the power and transmission of will; nor does he trade in somnambulist lucidity, in sight without eyes, in divination. He does not claim to have special secrets or gifts. Instead he claims that it is his quick and insistent "gaze" that produces a rapid and sudden shock to the nervous system of sensitive individuals. Where there is no "orgasm," he told me—but more accurately he should have said "predisposition"—his method does not work. [Morselli, Il magnetismo animale 281] What was then so revolutionary about Donato's method? Why were the spectacles at the Teatro Scribe perceived to be so radically new? And above all, why, as Morselli claims, did these shows come close to producing a political crisis right at the center of Europe [Magnetismo 271]?James Braid's discovery in 1842 that hypnotic sleep could be induced by the simple fixation on a luminous object had revolutionized magnetic theory and practice. Braid's was to prove an important discovery, for it made possible the shift from the putative supernatural powers of the hypnotist—based on the theory of the transmission of magnetic fluids or electric currents—to an analysis of characteristics thought to inhere in the hypnotized subject him- or herself. The real cause of hypnosis, its very effectivity, was to be found, as Morselli remarks, not in the magnetizer but in his subject [Magnetismo 32]. A rethinking, within the late-nineteenth-century literature on hypnotism, of what drives the subject, of what makes him act appears predicated then on a very peculiar form of interiority, of self-causation within the subject himself. At the end of its historical trajectory this rethinking would first result in the idea of auto-hypnosis or auto-suggestion, and then, by the beginning of the new century, it would found the psychoanalytic subject, traversed as he is by conflicting desires and topographically split between ego and superego. In both instances, however, obedience is exacted as a result of an internalized command and—and here lies the peculiarity and utter novelty of this subject—for that reason the subject ceases to be master of his own house.In the remarks that follow, I will leave aside Freud's own contributions... (shrink)

The target article by Birks and Buyx (2018) contributes to an (as yet) strikingly undifferentiated debate on the coercive use of neurointerventions or neurocorrectives for rehabilitative purposes i...

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Acting Person and Christian Moral Life by Darlene Fozard WeaverSameer YadavThe Acting Person and Christian Moral Life By Darlene Fozard Weaver WASHINGTON, DC: GEORGETOWN UNIVERSITY PRESS, 2011. 215 PP. $32.95In this carefully argued and theologically subtle study of human moral agency, Darlene Fozard Weaver describes a large-scale shift in theological ethics away from an “act-centered” approach and toward a more “person-centered” approach. She catalogues the shift via (...) recent debates between those with “traditionalist” and “revisionist” attitudes toward the moral status of particular actions in Roman Catholic ethics. Whereas the traditionalist position claims that the intrinsic evil of particular acts is determinative of the moral blameworthiness of the acting person, revisionists hold that the moral status of any act is more fundamentally determined by the orientation of the person to his or her act. This revisionist movement toward a person-centric analysis reflects a wider trend that also includes Protestant ethics, particularly in the twentieth-century resurgence of virtue ethics prompted by MacIntyre and Hauerwas. [End Page 210]Against this backdrop, Weaver wishes to side neither with those traditional act-centric models that culminated in the regulation of personal acts found in pre–Vatican II penitential manuals nor with the more recent person-centric models that privilege the moral interiority of the acting person. Each, she argues, has its gains and losses. The traditional picture rightly gives our particular actions their own fundamental moral significance, but at the expense of tending toward a kind of Pelagianism. The revisionist picture recognizes the irreducibility of our subjective orientation to particular acts, but it leaves the moral significance of personal actions and our resources for navigating moral dilemmas problematically open-ended. Crucially, both pictures, with their narrow fixation on moral culpability, restrict the moral significance of personal actions.Weaver’s contribution is to sketch an account acknowledging the irreducibility of the fundamental orientation of the acting person to his or her acts, while attending to the way that particular actions retain their power for determining that orientation. She builds a picture of this reflexive relation between person and act by way of its instantiation in the relation of sin to particular sins; intimacy with God as bound up in our actual relations to self and others; fidelity to God as a matter not primarily of moral culpability but of moral responsibility in negotiating the particular demands that others place on us; truthfulness before God as the kind of naming of our actions required by the vision of fidelity shared by our community; and reconciliation with God as realized in the healing enabled by acts of forgiveness for our breaches of fidelity. Each moment in this development of her overall picture carefully builds upon the moment preceding it to produce a rich and compelling picture of human moral economy as an outworking of (rather than meriting of) divine grace.Throughout the book, Weaver’s theological interests in moral theorizing are stressed over the philosophical ones, and this may disappoint readers wondering how a theology of human action supervenes on issues such as (in) compatibilism about free will or the metaphysics of agent causation. Although Weaver’s refocusing of our attention on the significance of particular actions is salutary, her criticism of virtue-based approaches as incomplete is attenuated by her dependence upon the Hauerwasian conception of virtue to explicate the very notion of reflexivity that she defends. Such worries notwithstanding, Weaver has given us an extraordinarily fruitful framework for Christian moral theology. Moreover, it is expressed lucidly and makes excellent use of literary sources and current events to illustrate her analysis. Given its depth and accessibility, the book not only is required reading for Christian moral theologians but also deserves a wider readership from anyone interested in making theological sense of human agency. [End Page 211]Sameer YadavIndiana Wesleyan UniversityCopyright © 2015 Society of Christian Ethics... (shrink)

In a realistic steady-state visual evoked potential (SSVEP) based brain-computer interface (BCI) application like driving a car or controlling a quadrotor, observing the surrounding environment while simultaneously gazing at the stimulus is necessary. This kind of application inevitably could cause head movements and variation of the accompanying gaze fixation point, which might affect the SSVEP and BCI’s performance. However, few papers studied the effects of head movements and gaze fixation switch on SSVEP response, and the corresponding BCI performance. This study (...) aimed to explore these effects by designing a new ball tracking paradigm in a virtual reality (VR) environment with two different moving tasks, i.e., the following and free moving tasks, and three moving patterns, pitch, yaw, and static. Sixteen subjects were recruited to conduct a BCI VR experiment. The offline data analysis showed that head moving patterns [F(2, 30) = 9.369, p = 0.001, effect size = 0.384] resulted in significantly different BCI decoding performance but the moving tasks had no effect on the results [F(1, 15) = 3.484, p = 0.082, effect size = 0.188]. Besides, the canonical correlation analysis (CCA) and filter bank canonical correlation analysis (FBCCA) accuracy were better than the PSDA and MEC methods in all of the conditions. These results implied that head movement could significantly affect the SSVEP performance but it was possible to switch gaze fixation to interact with the surroundings in a realistic BCI application. (shrink)

Prior to having its authenticity and transparency examined the openness of human existence may be said to need preservation as is, regardless of its receptivity and responsiveness to the truth of Being. Paradoxically, in self-sacrifice the fulfilment of Dasein’s ownmost potentiality-for-being is dependent upon a most radical disowning of itself. This investigation approaches self-sacrifice on the basis of its analogy with the creation of the work of art – as the peculiar fixation of the existing, already disclosed world of everydayness (...) within Dasein’s final absence. Finally, the suggestion is made that the incommensurable greatness of the heroic self-sacrifice needs to be itself preserved from the degradation brought about by massive and compulsive reproduction. Indo-Pacific Journal of Phenomenology , Volume 8, Edition 1 May 2008. (shrink)