This chapter contains sections titled: What Can Be Fashionable? From Pugs to Poodle Skirts Do Masses Matter? Robinson Crusoe's Runway Do Experts Matter? Khaki Glory Do Intentions Matter? Accidental Chic Do Aesthetics Matter? Form Over Function Does Identity Matter? Tribal Colors Does Timing Matter? To Everything, There is a Season Conclusion: What Matters?

Obtaining ‘informed consent’ from every individual participant involved in health research is a mandatory ethical practice. Informed consent is a process whereby potential participants are genuinely informed about their role, risk and rights before they are enrolled in the study. Thus, ethics committees in most countries require ‘informed consent form’ as part of an ethics application which is reviewed before granting research ethics approval. Despite a significant increase in health research activity in low-and middle-income countries in recent years, only (...) limited work has been done to address ethical concerns. Most ethics committees in LMICs lack the authority and/or the capacity to monitor research in the field. This is important since not all research, particularly in LMICs region, complies with ethical principles, sometimes this is inadvertently or due to a lack of awareness of their importance in assuring proper research governance. With several examples from Nepal, this paper reflects on the steps required to obtain informed consents and highlights some of the major challenges and barriers to seeking informed consent from research participants. At the end of this paper, we also offer some recommendations around how can we can promote and implement optimal informed consent taking process. We believe that paper is useful for researchers and members of ethical review boards in highlighting key issues around informed consent. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Levinas on Art and AestheticismGetting “Reality and Its Shadow” RightRichard A. Cohen (bio)1. The Standard Misreading of Levinas on Arta. IntroductionMuch has been written in the secondary literature about Levinas and art and about Levinas and literature more specifically. In addition to Maurice Blanchot’s observations in The Writing of the Disaster, which is more a primary text than a secondary source, two exceptional studies — well-written, insightful, nuanced, erudite (...) — in English on Levinas and literature are Robert Eaglestone’s book of 1997 entitled Ethical Criticism: Reading after Levinas and Jill Robbins’s 1999 book entitled Altered Reading: Levinas and Literature.1 No doubt there are other fine studies, but these two will be sufficient for our purposes. They are scholarly in the best sense, effecting to understand Levinas first of all, hence hermeneutically sympathetic, and at the same time taking critical distances, articulating reservations, basically unconvinced by Levinas’s claims. Unfortunately, given all their considerable virtues, these books are also hampered by a serious flaw, one that unhappily appears in all too much of the secondary literature on Levinas and art. [End Page 149] Despite their good will and intelligence, both books fundamentally misunderstand the relation of Levinas’s thought on and to art, and thus also his relation to literature more specifically, because they misconstrue the nature and the status of Levinas’s account of art within his philosophy. Surely this is serious and unfortunate. One aim of the present essay is to expose this flaw, despite its pervasiveness and entrenchment. Another aim, more positive and ultimately the means by which to accomplish the first, is to present a faithful account of what Levinas really has to say about art.Counter to the misgivings leveled against Levinas in the above two books, not to mention the many commentaries that repeat more or less the same things, the present article proposes two theses in his defense. To the charge that Levinas has misrepresented art, my first claim is that Levinas does not misrepresent art and, indeed, that he has a fine sense of it. To the charge that Levinas is hostile to art, my second claim is that Levinas is not at all hostile to art, one sign of which — noticed by both critics — is the literary and aesthetic references that abound in his own writings. That is to say, contrary to his critics, Levinas grasps quite well the nature and the value of art. His own literary practices, found throughout his own writings, some of them quite obvious, such as exegeses of Shakespeare and repeated citations taken from Dostoevsky and Grossman, not to mention a wealth of other references and allusions to artists and writers, and, of course, including explicit comments and discussions about art, all these are consistent with and help underwrite my larger claim that Levinas understands and values art and, indeed, that he understands it very well and values it highly.To be sure, and no one can mistake this, Levinas’s philosophy is ultimately an ethics and not an aesthetics. The ultimum verbum belongs not to aesthetics but to moral responsibility and the quest for justice. It is here, for those who would make aesthetics ultimate, that the rub lies, here that we find the spur and speculum for their distortion and darkening of Levinas on art. All the more necessary, then, are the two sides of the present essay: to understand properly what Levinas is saying by means of a careful reading of his one article devoted entirely to [End Page 150] art, “Reality and Its Shadow,” to discern in as unprejudiced a fashion as possible what Levinas actually has to say about art and its value, and by so proceeding to unmask the inadequacies of Levinas’s aesthetic critics. Getting Levinas right certainly does not foreclose criticism, by any means. It is, nevertheless, the first step to serious criticism or to acceptance. Getting him wrong, however, goes nowhere at all, because it has not even begun.Inasmuch as their mishandling of Levinas is in an important sense basically the same, in the following I treat Robbins’s Altered Reading and Eaglestone’s... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Levinas on Art and AestheticismGetting “Reality and Its Shadow” RightRichard A. Cohen (bio)1. The Standard Misreading of Levinas on Arta. IntroductionMuch has been written in the secondary literature about Levinas and art and about Levinas and literature more specifically. In addition to Maurice Blanchot’s observations in The Writing of the Disaster, which is more a primary text than a secondary source, two exceptional studies — well-written, insightful, nuanced, erudite (...) — in English on Levinas and literature are Robert Eaglestone’s book of 1997 entitled Ethical Criticism: Reading after Levinas and Jill Robbins’s 1999 book entitled Altered Reading: Levinas and Literature.1 No doubt there are other fine studies, but these two will be sufficient for our purposes. They are scholarly in the best sense, effecting to understand Levinas first of all, hence hermeneutically sympathetic, and at the same time taking critical distances, articulating reservations, basically unconvinced by Levinas’s claims. Unfortunately, given all their considerable virtues, these books are also hampered by a serious flaw, one that unhappily appears in all too much of the secondary literature on Levinas and art. [End Page 149] Despite their good will and intelligence, both books fundamentally misunderstand the relation of Levinas’s thought on and to art, and thus also his relation to literature more specifically, because they misconstrue the nature and the status of Levinas’s account of art within his philosophy. Surely this is serious and unfortunate. One aim of the present essay is to expose this flaw, despite its pervasiveness and entrenchment. Another aim, more positive and ultimately the means by which to accomplish the first, is to present a faithful account of what Levinas really has to say about art.Counter to the misgivings leveled against Levinas in the above two books, not to mention the many commentaries that repeat more or less the same things, the present article proposes two theses in his defense. To the charge that Levinas has misrepresented art, my first claim is that Levinas does not misrepresent art and, indeed, that he has a fine sense of it. To the charge that Levinas is hostile to art, my second claim is that Levinas is not at all hostile to art, one sign of which — noticed by both critics — is the literary and aesthetic references that abound in his own writings. That is to say, contrary to his critics, Levinas grasps quite well the nature and the value of art. His own literary practices, found throughout his own writings, some of them quite obvious, such as exegeses of Shakespeare and repeated citations taken from Dostoevsky and Grossman, not to mention a wealth of other references and allusions to artists and writers, and, of course, including explicit comments and discussions about art, all these are consistent with and help underwrite my larger claim that Levinas understands and values art and, indeed, that he understands it very well and values it highly.To be sure, and no one can mistake this, Levinas’s philosophy is ultimately an ethics and not an aesthetics. The ultimum verbum belongs not to aesthetics but to moral responsibility and the quest for justice. It is here, for those who would make aesthetics ultimate, that the rub lies, here that we find the spur and speculum for their distortion and darkening of Levinas on art. All the more necessary, then, are the two sides of the present essay: to understand properly what Levinas is saying by means of a careful reading of his one article devoted entirely to [End Page 150] art, “Reality and Its Shadow,” to discern in as unprejudiced a fashion as possible what Levinas actually has to say about art and its value, and by so proceeding to unmask the inadequacies of Levinas’s aesthetic critics. Getting Levinas right certainly does not foreclose criticism, by any means. It is, nevertheless, the first step to serious criticism or to acceptance. Getting him wrong, however, goes nowhere at all, because it has not even begun.Inasmuch as their mishandling of Levinas is in an important sense basically the same, in the following I treat Robbins’s Altered Reading and Eaglestone’s... (shrink)

Generalized anxiety disorder is among the world’s most prevalent psychiatric disorders and often manifests as persistent and difficult to control apprehension. Despite its prevalence, there is no integrative, formal model of how anxiety and anxiety disorders arise. Here, we offer a perspective derived from the free energy principle; one that shares similarities with established constructs such as learned helplessness. Our account is simple: anxiety can be formalized as learned uncertainty. A biological system, having had persistent uncertainty in its past, (...) will expect uncertainty in its future, irrespective of whether uncertainty truly persists. Despite our account’s intuitive simplicity—which can be illustrated with the mere flip of a coin—it is grounded within the free energy principle and hence situates the formation of anxiety within a broader explanatory framework of biological self-organization and self-evidencing. We conclude that, through conceptualizing anxiety within a framework of working generative models, our perspective might afford novel approaches in the clinical treatment of anxiety and its key symptoms. (shrink)

This book represents an attempt to combine humanistic concern and pedagogic relevance in a systematic introductory textbook. A brief but enthusiastic introduction by Steve Allen asserts the importance of philosophic problems and Katen’s success at popularizing them in an entertaining fashion. The text itself is divided into three parts, dealing with the life, work, and persecution and death of the philosopher. Part I consists of a single short chapter which grants the poor public image of philosophers, but argues that (...) philosophizing is still an important activity. Part II is composed of three major chapters on the basic fields of epistemology, metaphysics, and ethics—logic and aesthetics are judged inappropriate for treatment here—plus two short chapters, "A Little Reflection on Some Big Questions", and "The Role of Philosophy in the Space Age". Part III offers a brief final chapter on "Philosophy, Human Freedom, and Tragedy" stressing philosophy as a way of life and the claim that no harm comes to good men since the good they do lives on even after their deaths. A few pictures and diagrams illustrate the text and each chapter concludes with a summary of points covered. There is a glossary of terms and an index, but no bibliography or list of suggested readings. The central discussion of major issues and viewpoints is quite traditional and generally competent. Relevance is sought mainly in the introductory sections and through such devices as catchy titles, contemporary idiom and references, puns, and double entendre. Lacking spontaneity, much of this appears forced, artificial, and dated, both chronologically and in its perceptions.—C.A.C. (shrink)

As the World Wide Web has grown in popularity, the propriety of linking to other web sites has achieved some prominence as an important moral and legal issue. Hyperlinks represent the essence of Web-based activity, since they facilitate navigation in a unique and efficient fashion. But the pervasive activity of linking has generated notable controversies. While most sites welcome and support incoming links, others block them or seek to license them in some way. Particularly problematic are so-called 'deep (...) links,' which bypass the home page along with the extensive advertising and promotional material that is usually found there. While some contend that a site's mere presence on the web is implicit permission for virtually any form of linking, others argue that at least in some circumstances deep linking is unfair and constitutes misappropriation of intellectual property.In this paper we will explore the issue of deep linking from a distinctly moral vantage point. While legal scholars have vigorously debated this issue, it has received little attention from moralists. But deep linking raises a plethora of complex property issues with subtle moral implications, and hence it deserves our careful scrutiny. The most fundamental question concerns the appropriate scope of property rights for a web site and how those rights can be properly balanced against the common good of free and open communications on the Web. It is our contention that there is no presumptive claim to the liberty of deep linking at will, since it may be disrespectful of property rights in certain situations. In order to defend this position we first make the case that a web site is a form of intellectual property, drawing support from the major theories that justify property ownership. Once we have established that a web site is really property, we consider the specific rights implied by such ownership. We conclude that on the basis of those rights, a prima facie case can be made that because of the potential for negative effects, users should not presume that deep linking is acceptable unless they first seek out the permission of the target web site.We also fully appreciate the dangers inherent in propertizing the web and the need to encourage the most flexible forms of linking. Therefore, we argue that any arbitrary or unnecessary restrictions against deep linking should be eschewed for the sake of the common good of open communications, flexibility, and maximum porosity in the Internet environment. While web site authors may indeed have a property right in their creative work they have a correlative obligation to promote the sharing and free flow of information when their specific ownership rights are not put in jeopardy by deep linking. (shrink)

One of the most vexing problems in the philosophy of religion is the existence of moral evil in light of an omnipotent and wholly good deity. A popular mode of diffusing the argument from evil lies in the appeal to free will. Traditionally it is argued that there is a strong connection, even a necessary one, between the ability to exercise free will and the occurrence of wrong-doing. Transworld depravity, as characterized by Alvin Plantinga, is a concept which has gone (...) far to explain this relationship. Essentially, the notion of transworld depravity involves the claim that in any world where a person is significantly free that person would, on some occasion, act morally wrongly, or as Plantinga phrases it: ‘If S' were actual, P would go wrong with respect to A’ (where S' is a possible world, P is a person and A is an action). Not only, Plantinga claims, is it possible that there are persons who suffer from transworld depravity, but ‘it is possible that everybody suffers from it’. If transworld depravity obtains, Plantinga notes, God ‘might have been able to create worlds in which moral evil is very considerably outweighed by moral good; but it was not within His power to create worlds containing moral good but no moral evil – and this despite the fact that He is omnipotent’. On this view, God could not instantiate perfect-person essences who would not ever sin. Although Plantinga argues that these instantiated beings are significantly free in that they could have done otherwise (i.e. not sinned), it does seem that his claim about transworld depravity amounts to a claim about transworld depravity amounts to a claim about the existence of a necessary connection obtaining between freedom and evil. For even though it makes sense to claim that an individual may have unactualized dispositions, to claim that everyone, past, present and future, has unactualized dispositions seems to be a significantly different claim. It is therefore difficult to see how this latter claim differs in substance from the claim of a necessary connection obtaining between the capacity for free will and the commission of evil acts. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Humanism, Female Education, and Myth:Erasmus, Vives, and More's To CandidusA. D. CousinsWhen considering pleasure and chance as aspects of human experience, Thomas More sometimes gendered them female; that is to say, at times he represented them by drawing from the mythographies of Venus and of Fortune. But what did he suggest that actual women, as distinct from goddesses, were or should be or might become: what were his notions (...) of being a woman, of femaleness? Further, what did he suggest that women might contribute to the common weal? A useful way to start answering that question is to look at what More seems to have thought about educating women: in particular, women who were entering adult life—entering into what was agreed to be the major female role—by marrying for the first time and therefore newly taking upon themselves the management of a household. In one of his most ambitious Latin poems, as nowhere else, More wrote elaborately, concisely and problematically on the education of women who were in just those circumstances. My discussion attempts a repositioning of that poem, To Candidus: How to Choose A Wife A Poem in Iambic Dimeter Brachycatalectic (Versvs Iambici Dimetri Brachycatalectici ad Candidvm, Qvalis Vxor Deligenda). To make the attempt involves examining More's other Latin poems on women, as would be anticipated; however, I am mainly concerned here with affinities between To Candidus—then, to a lesser extent, some of More's associated Latin poems—and notions about female education that were or were to become part of the already long, and mostly male, debate about the nature of femaleness.1 To be [End Page 213] specific, I am chiefly concerned with affinities between More's poem and writings by Erasmus and by Vives on the education of prospective or of recent brides.Because the primary concern in my discussion is to clarify the relations between More's To Candidus and humanist notions on female education, especially notions put forward by two of More's humanist friends about young brides, I want initially to revisit the early modern debate on educating women, of course an important element of the wider debate about femaleness itself. One medieval and thence early modern idea on female education was that, in addition to what their mothers taught them, most women needed merely to receive religious and ethical instruction from their husbands, who would likewise instruct them in how to govern a household.2 After all, it was often pointed out, the household was women's natural domain: since, therefore, they would not normally engage with the world at large as would men—since, for example, they would not normally be educators, or writers, or politicians—women did not usually need the broad education appropriate to men.3 Assertion to the contrary was variously argued—and differences between or among those contrary assertions did not always depend on whether an author was male or female. In The Book of the City of Ladies (1405), a response to Boccaccio's De Mulieribus Claris and, perhaps unknowingly, also to Plutarch's The Virtues of Women, Christine de Pizan attempted to construct at once a refuge and a resource for [End Page 214] women, whom she recognized as having been misrepresented to themselves no less than to men throughout generations of misogynistic male fictions, ranging from satire to epic, from fable to history.4 Her City, in so far as it is a revisionist history of women, forms a textual space which does indeed offer a refuge as well as a resource, for Christine advocates that women, fulfilling their capabilities as women, aim at "cultivat[ing] virtue" and thereby gaining inclusion in the true, illustrious record of female achievement: membership of a textual community within which they will see themselves reflected and which is at one with the City of God.5 Inseparable from their seeking to do so, she emphasizes, will be their receiving education.6 Despite that emphasis—and despite her emphasizing that women are men's intellectual equals or, not infrequently, superiors—Christine nevertheless defends the concept that the domestic sphere and not the public is in general that "appropriate" to women.7... (shrink)

Moral distress has emerged as a significant concern for critical care nurses, particularly due to the complex and demanding care provided to critically ill patients in critical care units. The ongoing COVID-19 pandemic has introduced new ethical challenges and changes in clinical practice, further exacerbating the experience of moral distress among these nurses. This systematic review compares the factors influencing moral distress among critical care nurses before and during the COVID-19 pandemic to gain a comprehensive understanding of the impact of (...) the pandemic on moral distress. For this systematic review, PubMed, Scopus, ProQuest, Web of Science, medRxiv, bioRxiv, Embase, and Google Scholar were all utilized in the search. The search covered articles published from 2012 to December 2022, encompassing a 10-year timeframe to capture relevant research on moral distress among critical care nurses. In total, 52 articles were included in this systematic review. The findings indicate that personal, caring-related, and organizational factors can influence nurses' moral distress. Before the pandemic, factors including futile and end-of-life care, conflicts with physicians, nurse performance and authority, poor teamwork, decision-making regarding treatment processes and patient care, limited human resources and equipment, medical errors, patient restraints, and nurses' age and work experience affect critical care nurses' moral distress. Similarly, during the COVID-19 pandemic, factors contributing to moral distress include futile and end-of-life care, fear of contracting and spreading COVID-19, decision-making about treatment processes, poor teamwork, and being female. This study revealed that the factors contributing to moral distress were approximately similar in both periods. Futile care and end-of-life issues were critical care nurses' primary causes of moral distress. Implementing prevention strategies and reducing these underlying factors could decrease this major issue and improve the quality of care. (shrink)

Although Aristotle’sMetaphysicsreceived much attention in the nineteenth and the twentieth centuries, scholars and historians of science were not particularly interested in clarifying the aim of Aristotle’s appeal to astronomy in Λ 8. Read with monotheistic prejudices, this chapter was quickly abandoned by Aristotelian scholars as a gratuitous insertion, which downgrades Aristotle’s God for the sake of some supplementary principles, whose existence was dictated by celestial mechanics. On the other hand, historians of astronomy read the astronomical excursus as providing a picture (...) of Aristotle as an able astronomer, who made an important contribution to the theory of concentric celestial spheres of Eudoxus and Callippus by adding the counteracting spheres. The present article argues (a) that Aristotle purposefully turned to astronomy as the only mathematical science whose objects were correlative to the immaterial first substances or gods, the number of which had to be precisely determined by his own project of first philosophy; and (b) that he had no aspiration of improving the astronomical theory of his peers, contrary to an interpretation that first emerged with the Peripatetic exegete Sosigenes in the second century A.D. (shrink)

In this short note we provide an example of a semi-linear group G which does not admit a semi-linear affine embedding; in other words, there is no semi-linear isomorphism between topological groups f:G→G′Mm, such that the group topology on G′ coincides with the subspace topology induced by Mm.

The moral doctrine of Hobbes, in many ways the most interesting of our major British philosophers, is, I think, commonly seen in a false perspective which has seriously obscured its real affinities. This is, no doubt, largely due to the fact that most modern readers begin and end their study of Hobbes's ethics with the Leviathan , a rhetorical and, in many ways, a popular Streitschrift published in the very culmination of what looked at the time to be a (...) permanent revolution, and do not pay such attention to the more calmly argued statements of the same doctrine contained in the Elements of Law , circulated before the outbreak of the Civil War, or the De Cive. (shrink)

This book presents the major teachings of Mahāyāna Buddhism in a precise, dramatic, and even humorous form. For two millennia this Sūtra, called the “jewel of the _Mahāyāna Sūtras_,” has enjoyed immense popularity among Mahāyāna Buddhists in India, central and southeast Asia, Japan, and especially China, where its incidents were the basis for a style in art and literature prevalent during several centuries. Robert Thurman’s translation makes available in relatively nontechnical English the Tibetan version of this key (...) Buddhist scripture, previously known to the English-speaking world only through translations from Chinese texts. The _Tibetan_ version is generally conceded to be more faithful to the original Sanskrit than are the Chinese texts. The Tibetan version also is clearer, richer, and more precise in its philosophical and psychological expression. The twelve books of the Sūtra are accompanied by an introduction and an epilogue by Dr. Thurman and by three glossaries: Sanskrit terms, numerical categories, and technical terms. (shrink)

Damascius of Damascus, last ‘Platonic successor’ in Athens, is rarely compared to one of his masters, namely Ammonius, the philosopher of Alexandria. When scholars do compare the two Neoplatonist philosophers, they usually focus on the negative picture of Ammonius, which is drawn by Damascius in his Philosophical History. In this paper, I argue that Damascius admired Ammonius’ intellectual endeavours and espoused a basic feature of the philosophical exegesis of his master, namely his concordism regarding the philosophies of Plato and Aristotle, (...) as is evident in Damascius’ surviving work on Plato and his (fragmentarily preserved) treatise On Time. Damascius’ downgrading of Ammonius came about rather as a disappointment, which is however by no means fully justified. (shrink)

ABSTRACTThis paper examines the diversity of uses of Adam Smith’s ideas in nineteenth-century American debates about the tariff. Legislative debates about American trade policy ran almost uninterrupted from the 1820s to the end of the century; as a result, they provide an abundance of examples of the ways in which legislators marshaled economic ideas to shape political discourse and influence policy. Smith’s causal ideas about free trade and its effects were referenced in policymaking, and Smith’s intellectual authority was often invoked (...) as a legitimating device for partisan ideology. These uses, I argue, contributed to the sloganizing of Smith as the ‘apostle of free trade’ and his enduring popularity as a political icon in American politics. (shrink)

Background: The Declaration of Helsinki prohibits the publication of articles that do not meet defined ethical standards for reporting of research ethics board approval and informed consent. Despite this prohibition and a call to highlight the deficiency for the reader, articles with potential ethical shortcomings continue to be published.Objective: To determine what proportion of articles in major medical journals lack statements confirming REB approval and informed consent, and whether accompanying commentary alerts readers to this deficiency.Design: Retrospective, observational study.Setting: (...) Online review of five major medical journals.Population: All clinical research articles published online between 1 January 2005 and 31 December 2006 in the BMJ, Lancet, Annals of Internal Medicine, JAMA and the New England Journal of Medicine.Measurements: Statement of REB approval and informed consent.Results: Of 1780 articles reviewed, 1133 met inclusion criteria , 36 articles lacked a statement of REB approval, 62 lacked disclosure of informed consent and 15 articles lacked both. Articles that did not state REB approval were associated with not stating informed consent . There were no editorial comments to alert readers to the lack of either REB approval or informed consent statements associated with any of the deficient articles.Conclusions: Articles that lack explicit statements of REB approval and informed consent are infrequent but continue to be published in major medical journals without editorial statements to alert the reader to this deficiency. (shrink)

Despite the presumed frequency of conflicts of interest in scientific peer review, there is a paucity of data in the literature reporting on the frequency and type of conflicts that occur, particularly with regard to the peer review of basic science applications. To address this gap, the American Institute of Biological Sciences conducted a retrospective analysis of conflict of interest data from the peer review of 282 biomedical research applications via several onsite review panels. The overall conflicted-ness of these (...) panels was significantly lower than that reported for regulatory review. In addition, the majority of identified conflicts were institutional or collaborative in nature. No direct financial conflicts were identified, although this is likely due to the relatively basic science nature of the research. It was also found that 65 % of identified conflicts were manually detected by AIBS staff searching reviewer CVs and application documents, with the remaining 35 % resulting from self-reporting. The lack of self-reporting may be in part attributed to a lack of perceived risk of the conflict. This result indicates that many potential conflicts go unreported in peer review, underscoring the importance of improving detection methods and standardizing the reporting of reviewer and applicant conflict of interest information. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:130 HISTORY OF PHILOSOPHY To establish the chronology of the posthumous fragments of 1875-1879 in IV, 4 was of no crucial significance and presented few difficulties. The fragments of 18871888 in VIII, 2 are another matter. When Nietzsche's sister Elizabeth first published them she simply disregarded chronology in favor of a topical arrangement. Karl Schlechta proceeded more methodically. But in eliminating everything he felt Nietzsche had not intended to (...) publish, he also withdrew from scrutiny much of Nietzsche's late thinking. What to do? The editors examined the manuscripts and hit upon a new and eminently sensible arrangement. In The Genealogy of Morals Nietzsche had mentioned that he was planning a philosophical treatise entitled Will to Power. An outline of 1888 bearing the same title organized 372 of the late aphorisms both by number and key-word. Although Nietzsche in a letter to Peter Gast clearly stated that this outline was not intended for publication, the editors determined to let it serve as their guide, in the justifiable assumption that here, nonetheless, was an arrangement that was truly Nietzsche's, one that came as close as one could come to arranging the fragments as Nietzsche himself might ultimately have done. As for the remaining 100-odd fragments in the pertinent notebooks, which Nietzsche had not included in his outline, the editors decided to include them also, since their chronology was easy to establish and they were of interest despite their unpolished and incomplete form. But does not such publication do Nietzsche a real injustice as Schleehta asserted? Are not the earlier selective editions superior? Although the editors obviously don't think so, they have given the reader the opportunity to draw his own conclusions. To this end, they have compiled a concordance relating Nietzsche's outline and their own edition with the other major editions of the late fragments, showing in each case which fragments were published and in what order. The last 140 pages of VIII, 2 present unpublished fragments of the same period containing quotations and excerpts which Nietzsche had taken from his readings. Although again the principle of completeness was no doubt paramount in the decision to include these fragments, the editors feel that the excerpts from Tolstoi and Dostoyevski throw new light on the genesis of the Antichrist. It is difficult in a few paragraphs to do justice to an edition containing thousands of pages. We have said nothing about the content or the attractive and functional format. We trust, however, that our limited comments have made it clear that this edition, whether in the original German or in the Italian, French, or Japanese translations, should be in every major library and in the hands of every Nietzsche scholar. It is to be hoped that the edition will soon be completed and that translations into English and Spanish will be undertaken also. HERBERT W. REICHERT University of North Carolina Russell and Moore: The Analytical Heritage. By A. J. Ayer. (Cambridge: Harvard University Press, 1971. Pp. x+254. $8.75) It would be easy to take the view, on reading this book, that philosophical problems are never solved, people just tire of them. Ayer is at great pains to re-capture the sense of what philosophers in the earlier half of this century regarded as important issues, significant arguments and proper method. And indeed, he is so successful that one cannot help thinking from time to time that his book must have been written no later than the 1940's. Perhaps that was his intent--to relive the philosophical atmosphere BOOK REVIEWS 131 of pre-war English philosophy by recounting the views on logic and language, epistemology and metaphysics of the two major figures of that era. This is not mere recounting, nor would it be so successful a reliving if it were. Ayer offers his own counterarguments, and extensions of themes and theses propounded by Russell and Moore, but the curious thing is how of a piece these critical comments are with the expository passages. No doubt this is because Ayer is himself a relic of that age. This is not intended to be superior or sneering; in the spirit of the opening remark... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Commentary on “Towards a Design-Based Analysis of Emotional Episodes”Margaret A. Boden (bio)The theoretical work of Wright, Sloman, and Beaudoin is a significant contribution to our understanding of the nature and function of emotions, and potentially also to therapeutic method. Their message that emotions, as controlling and scheduling mechanisms, are essential to any complex intelligent system (that is: one with multiple and potentially conflicting motives, and situated in a changing (...) and unfriendly world) is important. It encourages cognitive psychologists to regard emotions as a central aspect of intelligence, not to sideline (or even to forget) them, as is too often done. In addition, it shows—at least in general outline—how emotions might be understood in computational terms.Critics of computational psychology too often assume that emotions and motivation must lie outside its scope. This is not so, although it is true that relatively little computational work has been done in this area. Interestingly, the very early days of AI saw a comparatively high proportion of models of multiple goal-seeking, affective processes, and even personality (see, for example, the papers in Tomkins and Messick 1963). But, inevitably, these were so crude as to be almost useless in illuminating the nature of emotion and motivation. As AI-workers and their psychologist colleagues found to their cost, it is difficult enough to model the pursuit of one goal, never mind the pursuit of several mutually conflicting goals. Accordingly, personality and emotion soon faded from the scene as preferred topics of computational research—but not before I too had argued that they could, in principle, be so addressed (Boden 1965; 1972).I suggested—in the sketchiest terms—that the concepts of William McDougall’s personality theory could be interpreted in a computational fashion (Boden 1965; 1972). His concept of sentiment, for example, marks what Wright et al. call “goal-sets,” and his master sentiment of self-regard relates to the descriptive and normative aspects of the self-image to which they draw our attention. He even described emotions as (conscious) control mechanisms, enabling the subject to monitor the incipient excitement of distinct types of motivation, and (sometimes) to adjust behavior so as to facilitate or inhibit the otherwise-inevitable response. What the target-authors have done is to put subtle and sophisticated computational flesh onto these minimalist theoretical bones.McDougall himself, of course, will be turning in his grave. He saw affect as partly conscious (as well as dispositional), and argued that consciousness—and purposive behavior too—cannot possibly [End Page 135] be given a mechanistic, or physicalist, explanation. Despite Wright et al.’s persuasive anti-reductionist remarks about the necessity for highly abstract (psychological) levels of explanation, he would not have accepted that such explanations could be computationally grounded. He even insisted that the neurophysiological ground of goal-seeking behavior involved a special sort of energy, or horme, intrinsically directed to specific ends. Presumably, no professional reader today would agree with McDougall on that point. But many may agree with him about consciousness. And many more will insist that consciousness is a crucial aspect—perhaps the crucial aspect—of emotion. Such critics will doubtless point out that our three authors explicitly “factor out,” or refuse to discuss, consciousness as such.Wright et al.’s rhetorical reserve on this point is defensible on two counts. First, even though emotions do involve conscious sensations, the dispositional and control aspects of affect are at least as important. Indeed, it is evident from the quotations from individuals reacting to bereavement that people often describe the phenomenology of grief in terms of these sorts of factors, rather than in a “purely qualitative” fashion (whatever that might be). Even so, these dispositional aspects of emotion are often overlooked, or regarded as less significant than the conscious phenomenology. And second, theoretical psychologists in general sideline consciousness: either they ignore it entirely, or they take it for granted philosophically and ask about the conditions under which it appears or disappears. They are well advised to do so, since we do not yet understand this concept (more accurately: this mixed bag of related concepts) at the philosophical level. Even a journal whose title has “Philosophy” as its leading... (shrink)

Violations of ethical conductThis article is about torture, power and the breach of ethical conduct among military doctors, nurses and medics in the “War on Terror”. Violations of ethical conduct have been widely recounted in academic and non-academic journals and reports.1 This paper is also a call to international boards of doctors and nurses to intervene directly to stop abuses undertaken by US military healthcare providers under the guise of the War on Terror. With evidence growing that US military and (...) security services are actively engaged in the ill treatment, torture and deaths of suspects, details about the participation of healthcare professionals in such unlawful and unethical activities remain for the most part timidly accounted for. But according to current literature on this topic, there is increasing evidence that US doctors, nurses and medics have been complicit in torture and other unethical activities in Afghanistan, Iraq and Guantanamo Bay .2–4The US government has inadequately dealt with these facts. Senior officials in the Bush administration who have played a major part in conducting the War on Terror have been either promoted or asked to remain in their posts. More seriously, despite worldwide condemnation of the reality behind the photos, allegations of torture continue at Guantanamo Bay, Cuba.5 The graphic and appalling nature of several photographs are by no means the only evidence of abuses conducted by the US on its own territory and abroad. But the complicity of healthcare professionals in many venues , such as in capital punishment procedures in the US, exacerbates the already disturbing extent of bio-political abuses by the US government.Doctors and nurses often top the polls as caring and trustworthy professionals.6 Indeed, so strong …. (shrink)

Occupational gender segregation is an obdurate feature of gender inequality in the United States The “family plans thesis”—the belief that women and men deliberately adjust their early career decisions to accommodate their anticipated family roles—is a common theoretical explanation of this segregation in the social sciences and in popular discourse. But do young men and women actually account for their family plans when making occupational choices? This article investigates the validity of this central mechanism of the family plans thesis. Drawing (...) on in-depth interviews with 100 college students at three universities, I find that most women and men report no deliberate consideration of their family plans in their college major or post-graduation career choices. Only a quarter of men accommodate provider role plans in their choice of occupations, and only 7 of 56 women accommodate caregiving plans. Further, men who anticipate a provider role are not typically enrolled in more men-dominated fields, and women who seek caregiver-friendly occupations are not typically enrolled in more women-dominated fields. These findings question the validity of the family plans thesis and suggest instead that the thesis itself may reproduce segregation as a cultural schema that buttresses essentialist stereotypes about appropriate fields for men and women. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:46. ARTIFICIAL VIRTUE, SELF-INTEREST, AND ACQUIRED SOCIAL CONCERN I One of Hume's most celebrated contributions to moral philosophy is his distinction between natural and artificial virtue. This is obviously intended to be an important distinction but its significance is less than obvious. Many modern commentators view both as interest based, with the natural virtues related to our immediate interests while the artificial are linked to our enlightened long-term interests. (...) Despite the fact that this standard reading does have some textual support (e.g., T535, 2 537), it is not without its difficulties. The major problem lies in the account of why artificial virtues are, in fact, virtues. Natural and artificial virtues frequently encourage conflicting actions. For example (T497498 ), the repayment of a loan to a "seditious bigot" may be in accord with the artificial virtue attached to justice, but nevertheless may thwart public as well as individual interest and consequently clash with natural virtue. As a result, we are faced with two alternatives: We can either accept the standard interpretation and its attendant incoherencies or we can re-examine Hume's natural/artificial distinction in hopes of arriving at a reading capable of avoiding these complications. What follows is an attempt to exploit the second option. In essence, I shall urge that a sharper distinction is needed between the artificial and natural virtues. The present deficiency clearly emerges once we realize that the standard account totally overlooks a critical aspect of Hume's doctrine. Not only does Hume provide a speculative history of how societal conventions arose from the state of nature (an essentially diachronic account), but he also offers an explanation of why we now attach moral approbatior to actions falling within these conventions (an essentially 47. synchronie account). It is the latter that enables Hume to explain the connection between moral sentiment and the artificial virtues; yet this aspect is completely neglected on the popular interpretation. These two accounts must be distinguished and clarified in order to understand Hume's intent and position. II Hume's distinction between natural and artificial virtue is roughly this: Natural virtue is attributable to those sentiments and passions which, if acted upon, generally tend to yield pleasing results to ourselves or others. On the other hand, we ascribe artificial virtue to actions which constitute a certain practice, the observance of which tends towards the good of mankind. Thus, an action is naturally virtuous if it is motivated by a sentiment which, if regularly acted upon, would have pleasant results. Because of this, naturally virtuous actions usually have pleasing consequences. It is in our own self-interest to promote the natural virtues and the actions they engender. Meanwhile, we attach artificial virtue to actions falling under a practice or convention. In effect, we view the entire practice as well as its particular constituent actions as virtuous. This distinction seems fairly simple; nonetheless it has two significant consequences. First, in both cases, virtue is attributed to the motives behind rather than the specific actions themselves. For instance, Hume argues that benevolence is a natural virtue (E295-302), therefore any action following from this motive will be virtuous. However, the same action fails to be virtuous if it does not stem from the sentiment of benevolence. It is the motive that bestows virtue upon the action. Similarly, an action is artificially virtuous if it arises from an artificially virtuous motive. For example, an action is 48. artificially virtuous if it springs from the desire to do what is just (an artificially virtuous motive) ; yet the same action is not virtuous if it is inspired by a nonvirtuous motive or mere caprice. Just as with their natural counterparts, artificially virtuous motives are responsible for the actions they induce. But it is here that the similarity ends, for natural virtue is assigned to motives to perform immediately agreeable actions while artificial virtue is connected with motives to act within institutions deemed to be in the interest of society. To return to the earlier examples, actions arising from benevolence will almost always have an immediately agreeable affect, although, as Hume admits (T497-498, 597; E286, 304), there are exceptions. Of course actions performed for the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:William James, A Pluralistic Universe. A New Philosophical ReadingRichard A. S. Hall William James, A Pluralistic Universe. A New Philosophical Reading. Ed. H. G. Callaway. Newcastle, U.K.: Cambridge Scholars Publishing, 2008.In 1907 William James was invited to give the Hibbert Lectures at Manchester College, Oxford. Initially he was reluctant to do so since he feared undertaking them would divert him from developing rigorously and systematically some metaphysical ideas (...) of his own that had preoccupied him for some time. [End Page 130]In the end, however, he relented and in the spring of 1908 gave the lectures which were subsequently published as A Pluralistic Universe.As it happened, though, in the course of these lectures James presented some of those metaphysical ideas, though in a popular and informal style appropriate to lecturing. Later on he did get down to working out a systematic metaphysics in proper academic style, but the project was cut short by his untimely death in 1910. The incomplete Some Problems of Philosophy,posthumously published in 1911, recapitulates some major themes of A Pluralistic Universe.When James addressed his Oxford audience, the time was ripe for the advancement of his own brand of metaphysical pluralism and radical empiricism in opposition to the still-regnant forms of monistic idealism as represented by Bradley, Green, and Royce. The hegemony in the philosophical world long enjoyed by idealism was beginning to break up—something noted by James in his first lecture—due in no small part to the very ideas aired in his lectures and the then newly emerging schools of pragmatism and realism. The period between 1914 and 1918 not only rings the death knell of European imperialism but also, significantly, marks the watershed between nineteenth-and twentieth-century philosophy.The argument of A Pluralistic Universerevolves around the Parmenidean conundrum of the one-and-the-many. It is the solution to this problem that was the main bone of contention between James and absolute idealists like F. H. Bradley, T. H. Green, and Josiah Royce. For them, the world in reality is but one thing, though appearing illusorily as many, with a pervasive unity throughout—it is a "block-universe," to use James's expression for it; for James, by contrast, the world is irreducibly many things whose unities are partial and shifting. The gravamen of James's objections to absolute idealism was its monism, though he objected no less strenuously to other ideas associated with it: its doctrine of internal relations; its determinism; and, in particular, its deprecation of experience in favor of concepts (what James condemns as "vicious intellectualism"). James proposed, against this monolithic idealism, the alternative hypothesis of metaphysical pluralism. Here he affirmed the reality of external relations (particularly conjunctions) among things and the continuities within experience, thereby making his empiricism "radical." He approached experience phenomenologically, finding it, not concepts, to be constitutive of reality, the value of concepts being more practical than theoretical. He conceived of the universe as being open-ended, where human agency can make a difference for the better.A subtext of A Pluralistic Universeis James's advocacy of something like [End Page 131]traditional theism in contradistinction to the pantheism of absolute idealism. He rightly notes that the Absolute is not the God of Christianity. He believes that his pluralistic ontology allows for, and the religious experiences of people abundantly attest to, the existence of a personal God, albeit a finite one, with whom communion and commerce is possible. At a deeper, psychological level, though, A Pluralistic Universeis an expression of James's own desire to feel "at home" in the universe, a desire, I should add, that he shares with many protagonists of classic American fiction, and which is perhaps intensified by the experience of inhabiting and accommodating one's self to the relatively unfamiliar New World. He complains about the "foreignness" of the Absolute in objective idealism and of that sovereign God, in traditional theisms, subsisting beyond all human influence or effects.Howard Callaway's recent edition of James's Hibbert Lectures joins the Harvard edition of them, with a foreword by Richard J. Bernstein, as an indispensable volume of James's... (shrink)

Two decades of research on euthanasia in the Netherlands have resulted into clear insights in the frequency and characteristics of euthanasia and other medical end-of-life decisions in the Netherlands. These empirical studies have contributed to the quality of the public debate, and to the regulating and public control of euthanasia and physician-assisted suicide. No slippery slope seems to have occurred. Physicians seem to adhere to the criteria for due care in the large majority of cases. Further, it has been shown (...) that the majority of physicians think that the euthanasia Act has improved their legal certainty and contributes to the carefulness of life-terminating acts. In 2005, eighty percent of the euthanasia cases were reported to the review committees. Thus, the transparency envisaged by the Act still does not extend to all cases. Unreported cases almost all involve the use of opioids, and are not considered to be euthanasia by physicians. More education and debate is needed to disentangle in these situations which acts should be regarded as euthanasia and which should not. Medical end-of-life decision-making is a crucial part of end-of-life care. It should therefore be given continuous attention in health care policy and medical training. Systematic periodic research is crucial for enhancing our understanding of end-of-life care in modern medicine, in which the pursuit of a good quality of dying is nowadays widely recognized as an important goal, in addition to the traditional goals such as curing diseases and prolonging life. (shrink)

The paper deals with some conceptual trends in the philosophy of science of the 1980‒90s, which being evolved simultaneously with the computer revolution, make room for treating it as a revolution in mathematics. The immense and widespread popularity of Thomas Kuhn’s theory of scientific revolutions had made a demand for overcoming this theory, at least in some aspects, just inevitable. Two of such aspects are brought into focus in this paper. Firstly, it is the shift from theoretical to (...) instrumental revolutions which are sometimes called “Galisonian revolutions” after Peter Galison. Secondly, it is the shift from local (“little”) to global (“big”) scientific revolutions now connected with the name of Ian Hacking; such global, transdisciplinary revolutions are at times called “Hacking-type revolutions”. The computer revolution provides a typical example of both global and instrumental revolutions. That change of accents in the post-Kuhnian perspective on scientific revolutions was closely correlated with the general tendency to treat science as far more pluralistic and transdisciplinary. That tendency is primarily associated with the so-called Stanford School; Peter Galison and Ian Hacking are often seen as its representatives. In particular, that new image of science gave no support to a clear-cut separation of mathematics from other sciences. Moreover, it has formed prerequisites for the recognition of material and technical revolutions in the history of mathematics. Especially, the computer revolution can be considered in the new framework as a revolution in mathematics par excellence. (shrink)

continent. 1.4 (2011): 253—278. A Sense of French Politics Politics itself is not the exercise of power or struggle for power. Politics is first of all the configuration of a space as political, the framing of a specific sphere of experience, the setting of objects posed as "common" and of subjects to whom the capacity is recognized to designate these objects and discuss about them.(1) On April 14, 2011, France implemented its controversial ban of the niqab and burqa , commonly (...) referred to as the Islamic veil, in public places. On the coattails of the 2004 prohibition of religious artifacts, including the less concealing hijab or Islamic headscarves, in schools, the veil ban sparked equal outrage across both political and theological spectra, and many on both sides of the debate were quick to inquire about enforcement. As Steven Erlanger reports, “The police do not have the authority under the law to remove full veils, only to fine or require citizenship lessons for those who violate the new law.”(2) While the legal and social implications of this interdiction are ripe for study, the reprisals for breaking the law, notably compulsory citizenship classes, illuminate the strategic governmentality underlying the French government's targeting of the Muslim community, particularly those elements it considers affiliated with fundamentalist factions and/or terrorist organizations, if only through fashion—an integral component of French citizenship. Indeed, in allowing the (fashion) police to mandate instructional courses in citizenship for offenders, France implies that any Muslim choosing to wear the niqab or burqa , perhaps even for those who are already citizens, must not be aware of the subtle nuances of dress indicative of the French citizenry within public space. Furthermore, the degree of instruction requisite to citizenship, which clearly can and must be updated as the state sees fit, cements the imagined relation between citizens and states within the discourses on the veil ban. As Sharma contends, “Concepts of citizenship are the ideological glue that bonds the nation to the state. Citizenship provides the legal framework through which the state performs its role as ruler for the nation.”(3) Speaking for/as the state, French President Nicolas Sarkozy declared in a 2009 presentation before members of the government and other citizens that the burqa “is not welcome on the territory of France.”(4) Although there is nothing unique, especially recently, about a nation-state taking extreme measures to guard itself against what it deems to be threats to its sovereignty, the way in which the ongoing discourses on hijab have (d)evolved, which coincide with recent pronouncements by governmental leaders in Germany, Britain, and France that policies of multiculturalism have “failed,”(5) points toward nationalist reterritorializations, which is also to say physical and ideological re-appropriations, of public space within democratic milieux, which remain predicated upon the mediation of spaces. As Panagia deduces from Rancière, “Democracy […] is not an institutional form of government […], but an appearance whose visibilities and audibilites arise out of the dissonant blur of the everyday.”(6) Ultimately, the veil ban represents a calculated move to regulate the every day, which is to say the micropolitics of, that which is visible and invisible within French society, which makes it nothing short of a struggle to manage (the sensation of) bodies. Re-situating the political within the context of sense, Rancière argues that the fundamental essence of politics lies within the distinction between consensus and dissensus , and whereas most consider politics proper as fundamentally concerned with the fluid operations of the state— consensus , Rancière actually locates the political within events that disrupt the normative sensory order of things— dissensus . He explains, “Politics revolves around what is seen and what can be said about it, around who has the ability to see and the talent to speak, around the properties of spaces and the possibilities of time.”(7) This reformulation of politics centers on agency and, albeit perhaps unintended, representationality and offers a useful formulation for spatializing the discourses surrounding the Islamic veil, which are mired within seemingly senseless policies and practices of objectification. Instituting a normative “regime of visibility,” the French veil ban encapsulates the political economy of agency, now both mediated and representational, under the rule of nationalist governmentalities in increasingly transnational contexts.(8) Adjudicating presence within public space signals a concern with the sensory aspects of agency itself—what Rancière terms the “distribution of the sensible,” which is “a matrix that defines a set of relations between sense and sense: that is, between a form of sensory experience and an interpretation which makes sense of it.”(9) To be concerned with sense is to focus upon the body, and this somatic repositioning of the (fashionable) citizen within the territory of the state augurs the resurgence of nationalist bio-politics within Europe, since, as Hage explicates, “Nationalism, before being an explicit practice or a mode of classification, is a state of the body. It is a way of imagining one's position within the nation and what one can aspire to as a national.”(10) The French government's attempt to make (bodily) sense of public space for its citizens by and through policies aimed against a burqa-clad Muslim minority, which might only apply to “less then 400 to fewer than 2,000” women(11), reveals the necessary, yet mercurial, transmutation of public space into national space through bio-political strategies of sense-making, which, as Hage observes, denotes that “nationalists perceive themselves as spatial managers.”(12) At the center of this concern over public space is the equally contentious dimension of governing female Islamic identity, which has become one of the main critiques levied against Islam from outsiders who view the veil in its various forms as a clear sign of the religion's actual and symbolic violence against women, even if such critiques remain ensconced within nationalist discourses. As Halim and Meyers argue, “Although Western news media may focus their coverage of Muslim women on the debate over whether and the extent to which the veil may by oppressive to the women who wear it, they have exhibited little interest in the physical oppression of violence against women in Islamic countries.”(13) While it falls outside of the scope of this analysis to arbitrate all of the dimensions of this debate, understanding some of the issues related to female identity and hijab within public space are crucial to this study. As these topics are extraordinarily complex, even and perhaps especially within the Muslim community, it is necessary to provide some context concerning the value, purpose, and meaning of the Islamic veil, which has a rich and arduous history. The Art of the Veil At present, there are only two countries, Iran and Saudi Arabia, that require women to wear hijab , which is a decidedly problematic term and concept whose locus is itself caught within a struggle of sensation. Noting the strategic reterritorialization of the term, Berger explains: The choice of the name, hijab , now widely adopted to designate the “Islamic veil,” it itself interesting, although the semantic shift it operates is not directly commented upon by its users. Although the design (both the cut and the symbolic function) of the hijab and the Iranian chador are indeed the same, as opposed, for instance, to the traditional Algerian haik , the word hijab has come to replace the term chador popularized by the Iranian revolution, as a properly Arabic (hence Koranic) designation. This discursive shift points to the successful reclaiming of the national revolution in Iran by a transnational pan-Islamic movement, whose language of reference can only be Koranic Arabic.(14) While the hijab is certainly a point of contention within various countries dealing with immigrant Islamic populations (of which France has the largest in Europe as part of its colonial legacy in Algeria), it is clear that the veil is a historically contextualized artifact of Muslim identity with a variety of manifestations, even as forces outside of and within Islam seek to codify its actual and symbolic value. Ultimately, the varieties of hijab , including the full-faced burqa and niqab , are complex assemblages of meaning that speak to the multitudinous flows of Islamic identities over time and space. As Gökariksel and McLarney observe, “Wearing a certain style of veil may simultaneously be a disciplinary practice crucial to the cultivation of piety (Mahmood 2005; Gokariksel 2009) and a gendered performance of social distinction in terms of class, taste, and urbanity (White 1999; Navaro-Yashin 2002; Gokariksel and Secor 2009) or of ethnicity and race (Dwyer 1999).”(15) The ideological marketplace from which the varieties of hijab ebb and flow serves both as a reflection of the ever-present materiality and dynamic functionality of spiritual economies, which are derivative of the equally ubiquitous flows of transnational capital driving agency and representationality within our historical moment. Keeping these dual, yet deeply interconnected, capital ecologies as the site of exploration for how the veil is represented within public space, one might begin to sense what lurks behind such veiled agendas. Examining the symbolic and representational nature of the Islamic “veil” in its various forms, this project situates the decidedly political contestations of public space at stake in the French ban alongside recent condemnations of multiculturalism as calculated efforts to re-distribute the sensible so as to valorize national identity within increasingly transnational and globalized socio-economic spaces, which collapse exchange values between distinct, yet interwoven, economies of (cultural/material/spiritual) capital. As the discourses on the veil rely upon representational imag(in)ings, it seems fitting to explore the political economy and art of the veil through the phenomenon of street art, which, much like hijab , is a complex assemblage of meaning of sensation mired in representationality and capital exchange. As street artists have taken up hijab in various forms, the movement offers a lens with which to situate critical responses to the veil debate across both spiritual and material economies. Situating this street art both aesthetically and historically, Lewisohn explains, “'Street art' is a sub-genre of graffiti writing and owes much to its predecessor. Though there is a good deal of crossover between the genres, they are distinct and separate in their own right.”(16) Evolving out of the graffiti explosion of the late 1970's and 1980's, street art broke the unspoken rules of the artistic underground by challenging and re-examining one's sensory experience of art in public space by experimenting with both content and form in ways that harken back to the Situationist International, which as a collective challenged one's experience of urban space through various media and experiential phenomena. Again, Lewisohn observes, “It's important to note street art's break with the tradition of the tag, and its focus on visual symbols that embrace a much wider range of media than graffiti writers would use.”(17) From stencils to prints and murals to one-liners, street artists developed a reputation for critical social and political commentary, and while it is certainly the case that not all street art is intentionally political, in challenging the normative “regime of visibility,” as Rancière puts it, of public space, street artists—even if unconsciously—call into question the common sensory experience of the politics underlying the formation of (nationalist) space.(18) Indeed, Rancière refers to the partisan sensory managers as “police,” who ultimately forge “the rules governing the circulation of appearances, of their visibility and audibility, and the proper distribution of bodies therein.”(19) As such, one can sense that street art's relationship with the police is tenous for a variety of reasons. Writing about his own experience as a street artist, Shepard Fairey observes, “With street art, there's no committee deciding whether I can put my work up on the street, there's no censorship, and I have total freedom of expression, and that concept of freedom is expressed just by using the street as a medium.”(20) As Fairey and other street artists demonstrate, the medium, to paraphrase Marshall McLuhan, is the most glaring aspect of street art's message, and even as it now finds itself in galleries and usurped by private collectors, the ethos of the movement remains relavent to politics as it is, first and foremost, concerned with the configuration and experience of space. Just as examining the punishments for breaking the veil ban can map the terrain of French politics, a representational genealogy of street artist's deployment of hijab and female Muslim identity can assist in mining the depths of public space as a site of bio-political control and contestation in light of recent events in France and the rising tide of anti-multiculturalist rhetoric across Europe, even though the Islamic presence there is radically heterogenous. Using the work of Shepard Fairey, Princess Hijab, br1, and Banksy, this paper sets out to answer a number of key questions concerning the deployment of hijab, and female Islamic identity in particular, within street art as a movement now integral to and critical of the economies of exchange underlying global capitalism, which as a force of influence cannot be underestimated as a driver in the resurgence of nationalist biopolitical governmentalities. Although there exists a litany of artists to choose from, the aforementioned quartet of designers integrate hijab into their work in a seminal and critical fashion, and all have been working with the veil in some way prior to the French ban, which grants some additional context to their usage of it as a symbol in regards to the breakdown of multiculturalism across Europe, even if unconsciously. Although each artist depicts various amalgamations of hijab in their respective corpus, they share common tropes that raise significant questions concerning the veil debate, namely: what are the conditions of possibility for hijab to become a marker of Islamic identity within public space? How can we make sense of the representational topologies within street art's utilization of the hijab and female Islamic identity in light of the French ban? How might these aesthetic imag(in)ings simultaneously inhabit and combat normative discourses concerning hijab , multiculturalism, female Islamic identity, and public space? With these considerations as a backdrop, it is first necessary to outline more fully the hijab as a representative marker of female Islamic identity. The (Veiled) Writing on the Wall

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This book, written by two central figures of generative grammar, represent the culmination of some ten years work on phonological theory and specifically on the sound system of English. As such, it is of interest to anyone concerned with phonology in general no less than to the student of English. Their description of the phonological structure of modern English, while not claiming to be exhaustive, reveals the deep and hitherto largely uncharacterized, regularities underlying this system in at least two (...) class='Hi'>major areas: in the analysis of English stress, which is shown to be in large measure predictable at the level of both word and phrase; and in the account of vowel and consonant alternations in such cases as sane-sanity, deceive-deception, decide-decision, cone-conic and democrat-democracy respectively. Secondly the book constitutes a major contribution to general phonological theory. Thus, for example, the note of the phonological component of a generative grammar is viewed as the mapping of the abstract string of formatives that constitute the surface structure output of the syntax onto concrete phonetic space, via a series of carefully formalized rules; a clearly-defined, highly abstract view is taken of underlying phonological representations, which in turn are related in a non-arbitrary fashion to the actual phonetic output; and the choice of phonological primes is motivated in terms of certain crucial departures from the earlier set of distinctive features established by Roman Jakobson--to whom the book is dedicated. Thirdly, the book is of major importance for general linguistic theory, as it makes substantive contributions to areas such as: language change and the relation between diachrony and synchrony; the nature and ordering of grammatical rules ; or the key notion of the "cyclical" applications of rules--first introduced in this work in order to handle the assignment of English stress to words and phrases beyond the single-morpheme level, and by now a crucial feature of the transformational rules of generative syntax. In their preface, the authors describe The Sound Pattern of English as "an interim report on work in progress." That this is true is attested to by the debate now being waged on nearly every aspect of phonological theory by followers of Chomsky and Halle. The book has already given rise to considerable critical discussion, ranging from specific points such as the correctness of the particular set of distinctive features established by the authors, to far deeper issues concerning the abstractness of phonological representations, the inter-relation between phonology and the syntactic and semantic components of grammar, the place of phonetics within the field of linguistics. These very controversies should insure this book its place as a central text for all serious students of English, phonology, and language.--R. A. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume on Human Excellence Marie A. Martin Hume was, in important respects, still verymuch a part ofthe classical ethical tradition. This is something we tend to overlook because we come out of a distinctly modern moral tradition, and we normally approach Hume looking for answers to a set of questions that are distinct, and often far removed, from the central questions of the classical tradition. Yet, the classical aspects (...) of Hume's ethics are not irrelevant to contemporary moral debates. There is evidence in recent years of a growing discontent with all the permutations of the two dominant strands of contemporary moral thought, Kantianism and utilitarianism. The sort of radical critique found in the works of Maclntyre, the increasing popularity of communitarian theories, and the resurgence of interest in virtue ethics in general, and Aristotelianism in particular, are all indications of this discontent. What I wish to suggest is that Hume's moral thought might prove a rich source for those who are dissatisfied with the direction ofmodern moral theory, and especially for those who believe that there is something within the classical tradition of virtue ethics worth salvaging. For Hume is a virtue ethicist, albeit one in modern dress, who, poised between the ancients and moderns, self-consciously chose to align himself with the ancient tradition, asserting its superiority over the modern. The ancient moralists are, Hume claims, the "best models,"1 morals being the one science "inwhich theyare not surpassed by the moderns" (E 330). The aim of this paper is to take an initial step towards refocusing our view on the largely neglected classical aspects of Hume's moral thought. The relationship between Hume's moral thought and the classical tradition is both extensive and complex, and I do not pretend to do anything more in this paper than present the tip of the iceberg. But the tip I shall examine is central to all that lies below; it is Hume's conception ofhuman excellence. Virtue or Human Excellence Perhaps Hume's most complete description ofhuman excellence occurs in the conclusion ofAn Enquiry Concerning the Principles ofMorals. Hume presents us with the fictional character, Cleanthes, as one whom "a philosopher might select... as a model ofperfect virtue" (E 270). He is, Hume claims, "a man ofhonour andhumanity," one ofwhom "[e]very one, who has anyintercourse... is sure offair and kind treatment." His Volume XVIII Number 2 383 MARIE A. MARTIN "assiduous application... [and] quick penetration... prognosticate the greatest honours and advancement." His company is enjoyed by all because he has "so much wit with good manners; so much gallantry without affectation" and "so much ingenious knowledge." His "cheerfulness... runs through the whole tenor ofhislife, and preserves a perpetual serenity on his countenance, and tranquillity ofhis soul." Finally, "[h]e has met with severe trials, misfortunes as well as dangers; and by his greatness ofmind, was still superior to all ofthem" (E 269-70). In the Treatise, Hume offers a less specific, yet similar portrait of human excellence: when we enumerate the good qualities of any person, we always mention those parts ofhis character, which renderhim a safe companion, an easy friend, a gentle master, an agreeable husband, or an indulgent father. We consider him with all hisrelations in society; andlove orhate him, according as he affects those, who have any immediate intercourse with him. And 'tis a most certain rule, that if there be no relation oflife, in which I cou'd not wish to stand to aparticular person, his character must so far be allow'd to be perfect. If he be as little wanting to himselfas to others, his character is entirely perfect.2 Although there are numerous passages throughout Hume's works that paint the same general picture, I will offer only one more, his description of an ideally virtuous disposition from his essay, The Sceptic: that which leads to action and employment, renders us sensible to the social passions, steels the heart against the assaults offortune, reduces the affections to ajustmoderation, makes our own thoughts an entertainment to us, and inclines us rather to the pleasure of society and conversation, than to those ofthe senses.3 What is common to all these descriptions... (shrink)

Background Nurses experienced intense ethical and moral challenges during the COVID-19 pandemic. Our 2020 qualitative parent study of frontline nurses’ experiences during the COVID-19 pandemic identified ethics as a cross-cutting theme with six subthemes: moral dilemmas, moral uncertainty, moral distress, moral injury, moral outrage, and moral courage. We re-analyzed ethics-related findings in light of refined definitions of ethics concepts. Research aim To analyze frontline U.S. nurses’ experiences of ethics during the COVID-19 pandemic. Research design Qualitative analysis using a directed content (...) methodology. Participants and research context The study included 43 nurses from three major metropolitan academic medical centers and one community hospital in the northeastern, mid-Atlantic, midwestern, and western United States. Ethical considerations Participant privacy and data confidentiality were addressed. Findings Moral dilemmas arose from many situations, most frequently related to balancing safety and patient care. Moral uncertainty commonly arose from lacking health information or evidence about options. Moral distress occurred when nurses knew the right thing to do, but were prevented from doing so, including with end-of-life issues. Moral injury (accompanied by suffering, shame, or guilt) occurred after doing, seeing, or experiencing wrongdoing, often involving authority figures. Nurses expressed moral outrage at events and people within and outside healthcare. Despite difficult ethical situations, some nurses exemplified moral courage, sometimes by resisting policies they perceived as preventing compassionate care, guided by thinking about what was best for patients. Discussion This content analysis of ethics-related subthemes revealed conceptual characteristics and clarified distinctions with corresponding exemplars. Conceptual clarity may inform responses and interventions to address ethical quandaries in nursing practice. Conclusions Ethics education in nursing must address the moral dilemmas of pandemics, disasters, and other crises. Nurses need time and resources to heal from trying to provide the best care when no ideal option was available. (shrink)

Many individuals with disabling conditions have difficulty with gait and balance control that may result in a fall. Exoskeletons are becoming an increasingly popular technology to aid in walking. Despite being a significant aid in increasing mobility, little attention has been paid to exoskeleton features to mitigate falls. To develop improved exoskeleton stability, quantitative information regarding how a user reacts to postural challenges while wearing the exoskeleton is needed. Assessing the unique responses of individuals to postural perturbations while wearing (...) an exoskeleton provides critical information necessary to effectively accommodate a variety of individual response patterns. This report provides kinematic and neuromuscular data obtained from seven healthy, college-aged individuals during posterior support surface translations with and without wearing a lower limb exoskeleton. A 2-min, static baseline standing trial was also obtained. Outcome measures included a variety of 0 dimensional measures such as center of pressure RMS, peak amplitude, velocities, pathlength, and electromyographic RMS, and peak amplitudes. These measures were obtained during epochs associated with the response to the perturbations: baseline, response, and recovery. T-tests were used to explore potential statistical differences between the exoskeleton and no exoskeleton conditions. Time series waveforms of the COP and EMG data were also analyzed. Statistical parametric mapping was used to evaluate the 1D COP and EMG waveforms obtained during the epochs with and without wearing the exoskeleton. The results indicated that during quiet stance, COP velocity was increased while wearing the exoskeleton, but the magnitude of sway was unchanged. The OD COP measures revealed that wearing the exoskeleton significantly reduced the sway magnitude and velocity in response to the perturbations. There were no systematic effects of wearing the exoskeleton on EMG. SPM analysis revealed that there was a range of individual responses; both behaviorally and among neuromuscular activation patterns. Using both the OD and 1D measures provided a more comprehensive representation of how wearing the exoskeleton impacts the responses to posterior perturbations. This study supports a growing body of evidence that exoskeletons must be personalized to meet the specific capabilities and needs of each individual end-user. (shrink)

Periodization is rooted in historical theory. It reflects our priorities, our values, and our understanding of the forces of continuity and change. Yet periodization is also subject to practical constraints. For pedagogical reasons, world historians must seek reasonable symmetry between major historical eras despite huge discrepancies in the availability of historical data for separate time periods and for different areas of the world.Political issues arise in periodization. Should world history provide integrated treatment of the evolution of civilization, focusing (...) upon the most developed societies ? Or should it provide equal time to cultures outside the evolutionary mainstream ? If integration is to be preferred--as this article advocates--it is incumbent upon integrationists to provide some overarching theory of change to demonstrate how the destinies of the world's peoples have been linked through the millennia.Although the article attempts to demonstrate how comprehensive theories of change can facilitate the formulation of world history periodization, it does not minimize the difficulty of developing a universally operative organic theory of change. It examines several theoretical orientations, but principal attention is given to world-systems analysis, the most fully refined and well articulated body of theory currently commended as a vehicle for structuring world history.Acknowledging that no body of theory currently achieves a satisfactory universal integration of world history and that this situation may prevail in the future, the author recommends, for the present, an eclectic periodization of four epochs divided at roughly 1000 B.C.E., 400-600 C.E., and circa. 1492. (shrink)

This study clearly reveals that the benefits ascribed to strategic planning typically are achieved through a variety of means. A formal process that seeks to plan in a comprehensive, linear fashion is likely to be too complicated, politically divisive, expensive and inflexible, and to ignore how decisions are made in a complex, highly decentralised university. While many approaches to planning are used, universities must ensure they provide periodically opportunities for university staff—freed from daily responsibilities—to consider strategic concerns. Accurate and (...) relevant information must be available to all who make and carry out decisions. Planning should be viewed as a learning process rather than a document producing exercise. Extensive communication among university staff and faculty is needed to ensure informed debate and substantial acceptance of decisions—otherwise they are unlikely to be implemented. Perhaps most important is not the process employed but the decision-maker's breadth of perspective and sophistication. No process will overcome lack of competent leadership. The importance of daily decision-making in various councils and committees on issues such as cost containment and budgetary priorities is underestimated in the literature on planning.Critics have doubted whether universities' structures and processes permit them, or their leaders have the resolve, to confront the emerging issues. However, in many respects, the universities' decentralised, multiple decision-making practices may suit them well. They face the same challenging societal changes as other sectors of society. Their staff include some of the most capable individuals in the United States, and in the past they have been highly adaptable during periods of profound social change.Universities do not appear to be less aware of the need to adapt, nor more constrained in adapting to new conditions, than other sectors of society. In fact, university research and scholarship will be highly important in pointing the way for the whole of society to meet this era's challenges. If pessimistic predictions about current trends turn out to be accurate, universities no doubt will adapt at least as well as other kinds of institutions. The travails of business in this environment are daily news! There will be occasional casualties among the universities, as frequently occurs during major social transitions, but institutions that have grown in importance for over 1,000 years, will doubtless emerge from this period perhaps somewhat changed but still performing their historic social functions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Quest for the Historical Abstract ExpressionismDaniel A. SiedellAbstract Expressionism:The International Context, by Joan Marter and David Anfam. Piscataway, NJ: Rutgers University Press, 2007, 320 pp. $26.95, paper.Abstract Expressionism, by Debra Bricker Balken. London: Tate, 2005, 80 pp. $9.60, paper.Reading Abstract Expressionism: Context and Critique, by Ellen Landau. New Haven, CT: Yale University Press, 2005, 768 pp. $45.00, paper.What makes any definition of a movement in art dubious is (...) that it never fits the deepest artists in the movement—certainly not as well as, if successful, it does the others.—Harold Rosenberg, 1952From the moment of its inception in the 1940s, "Abstract Expressionism" has been the subject of reframings, redefinitions, and revisions. This is because it is more than the sum total of artworks and artists traditionally recognized as part of the movement. It is a constitutive part of postwar American cultural life, and it has shaped how we understand art and the role of the artist. It has also shaped the practice of art criticism and defined the role of the art critic. Because it is part of the United States' creation myth of a distinctive postwar "American identity," it also possesses significant symbolic value. And this symbolic value is why it has been such a popular subject for art museum exhibitions for nearly half a century. The fact that in the last ten to fifteen years, major art museums have mounted major exhibitions of the work of key figures in the movement, like Jackson Pollock (including a feature film starring Ed Harris), Mark Rothko, Willem de Kooning, and Barnett Newman, and that auction prices for these artists reach tens of millions of dollars, suggest that, no matter how contested and complicated the concept of "Abstract Expressionism" is, the artists associated with the movement remain relevant.1Abstract Expressionism is not merely big business for museums, collectors, and auction houses. It has also been big business for scholars. The symbolic power of Abstract Expressionism and its influence on shaping and [End Page 107] forming contemporary artistic and critical practice has made the movement an important subject for historical and critical scrutiny. The publication of Irving Sandler's The Triumph of American Painting in 1970 was the first book-length study on Abstract Expressionism, and it marked the gradual beginning of the movement's transformation from a living entity to a more reified subject palatable for academic inquiry. Blending Alfred H. Barr's formalism with an historian's interest in subject matter and iconography and a critic's access to the artists, The Triumph of American Painting provided a taxonomy of sources and influences. Sandler's book, in part, provoked the publication of Serge Guilbaut's How New York Stole the Idea of Modern Art in 1983 (written in 1978 as a doctoral dissertation), which initiated nearly fifteen years of serious and provocative scholarship on Abstract Expressionism. Guilbaut's radical revisionist approach to the subject—which sought to reinterpret the entire development of Abstract Expressionism as an aesthetic weapon of the Cold War—provoked a slew of responses from art historians eager to either jump on the careening bandwagon of Marxist social histories of modern art or hunker down in the trenches to protect hard-won scholarly turf. The latter was the response of a loose federation of art historians eager to forge a scholarly orthodoxy. This emergent paradigm is revealed in a 1988 special issue of Art Journal called "Abstract Expressionism: New and Improved," coedited by Stephen Polcari and Ann Gibson. This issue included essays by those art historians who understood themselves as part of a "new generation" of scholars characterized by their collective desire to transcend the polemics and limitations of those critics and curators whose distorted picture of the movement would be restored to clarity through scholarly distance, a distance that a "new synthesis" of Abstract Expressionist "art, culture, history, and society together, not separately" would produce.2 Sandler and Guilbaut were swiftly dismissed by these art historians of the "new and improved," the former because of his formalism and close proximity to the artists—many of whom he knew personally—the latter because of his Marxism... (shrink)

The inclusion of engineering standards in US science education standards is potentially important because of how limited engineering education for K-12 learners is, despite the ubiquity of engineering in students’ lives. However, the majority of learners experience science education throughout their compulsory schooling. If improved engineering literacy is to be achieved, then its inclusion in science curricula is perhaps the most efficient means. One significant challenge that arises, however, is in the framing of engineering relative to science by both (...) teachers and curriculum. Science and engineering are both distinct and interdependent. The nature of the contributions of science and engineering to one another has been an area of some examination in philosophy of technology and engineering, but little framing of this relationship has been conducted with K-12 science and engineering education contexts in mind. Nature of science is a critical layer of scientific understanding that has been used to explicitly support literacy in K-16 science classrooms for decades. However, engineering cannot be authentically and appropriately supported by NOS framing. There is an immediate need for discourse on the nature of engineering knowledge but not in isolation of NOS. Given the increasing inclusion of engineering in science classrooms, relationships between NOS and NOEK are in need of explication and argument. Our purpose is to promote a discussion about NOS, engineering, and the relationship between them without misrepresenting engineering as a subdomain of science or as an oversimplification of itself. (shrink)

For almost half a century, the person most responsible for fomenting brouhahas regarding degrees of plasticity in the writing of histories has been Hayden White. Yet, despite the voluminous responses provoked by White’s work, almost no effort has been made to treat White’s writings in a systematic yet sympathetic way as a philosophy of history. Herman Paul’s book begins to remedy that lack and does so in a carefully considered and extremely scholarly fashion. In his relatively brief six (...) chapters (plus an introduction), Paul packs a wealth of information. He convincingly demonstrates that a guiding theme of White’s work from earliest times has been that historians have no choice but to impose a structure on historical data and thus bear responsibility for structures so imposed. As such, a key philosophical question concerns on what bases White contends that a freedom of choice exists regarding forms given to recorded histories. This essay focuses on how Paul argues for a unified vision that answers this question, as well as how he offers an original and comprehensive conception of White’s writings. (shrink)

I discuss a strategy for grounding ethical naturalism propounded by Frank Jackson and more recently by Allan Gibbard: that the undisputed supervenience of the moral upon the natural (or descriptive) entails that moral properties are natural (or descriptive) properties. I show that this strategy falls foul of certain indubitable constraints governing natural kinds; and I then rebut some objections. The upshot is that no viable strategy for supporting ethical naturalism is to be found along these lines. This result has additional (...) consequences, both for Jackson's attempt to accommodate ethical discourse into the natural world, and for Gibbard's purported 'meta-ethical synthesis'. (shrink)

This article examines the extent to which ethno-religious conflicts have affected sustainable development in Nigeria. The destruction of lives and property by reckless ethnic and religious extremists has been a challenging key factor to sustainable development in Nigeria. This article aims to reflect on the ethno-religious conflicts in Nigeria from an epistemological point of view, ascertain the major causes of these conflicts and seek solutions to address the root causes. The article concludes that religious intolerance among Nigerians from different (...) religious groups is the result of the misinterpretation of religious teachings of the leaders of terrorist groups to their followers and that ethno-religious conflicts in Nigeria affect sustainable development as they lead to loss of lives and destruction of property, among others. It is also indicated that the effects of ethno-religious conflicts in Nigeria lead to an increase in the unemployment rate, withdrawal of foreign investments and education imbalance. The article concludes by arguing that ethnicity and religious crises are unhealthy for the nation’s sustainable development and that no price paid in the direction of resolving these conflicts can be considered to be too much. It is recommended that religious leaders form the minds of Nigerians with the teaching of love and peace, as it is proclaimed in their various religious books and beliefs.Contribution: This article brought to light the major factors instigating continuous ethno-religious conflict in Nigeria that has led to much social unrest. Theological reflection of the influence of religion in promoting peaceful coexisting environment was analysed. This work would be of immense benefit to religious bodies, government, civil society and students. (shrink)

I discuss a strategy for grounding ethical naturalism propounded by Frank Jackson and more recently by Allan Gibbard: that the undisputed supervenience of the moral upon the natural (or descriptive) entails that moral properties are natural (or descriptive) properties. I show that this strategy falls foul of certain indubitable constraints governing natural kinds; and I then rebut some objections. The upshot is that no viable strategy for supporting ethical naturalism is to be found along these lines. This result has additional (...) consequences, both for Jackson's attempt to accommodate ethical discourse into the natural world, and for Gibbard's purported 'meta-ethical synthesis'. (shrink)

For almost half a century, the person most responsible for fomenting brouhahas regarding degrees of plasticity in the writing of histories has been Hayden White. Yet, despite the voluminous responses provoked by White’s work, almost no effort has been made to treat White’s writings in a systematic yet sympathetic way as a philosophy of history. Herman Paul’s book begins to remedy that lack and does so in a carefully considered and extremely scholarly fashion. In his relatively brief six (...) chapters (plus an introduction), Paul packs a wealth of information. He convincingly demonstrates that a guiding theme of White’s work from earliest times has been that historians have no choice but to impose a structure on historical data and thus bear responsibility for structures so imposed. As such, a key philosophical question concerns on what bases White contends that a freedom of choice exists regarding forms given to recorded histories. This essay focuses on how Paul argues for a unified vision that answers this question, as well as how he offers an original and comprehensive conception of White’s writings. (shrink)

Jerry Fodor has charged that Fred Dretske's account of content suffers from indeterminacy to the extent that we should reject it in favor of Fodor‘s own account. In this paper, we ask what the problem of indeterminacy really is; we distinguish a relatively minor problem we call ‘looseness of fit’ from a major problem of failing to show how to point to what is not there. We sketch Dretske's account of content and how it is supposed to solve the (...) major problem. After presenting Fodor's challenge as the claim that Dretske has failed to solve the major problem, we articulate a response available to Dretske. Although we do not think the response is ultimately successful, we argue that it is every bit as good as the response Fodor has offered to a similar challenge, in his so-called ‘mixed theory.’ The upshot is this: despite advertisements to the contrary, Fodor's theory, in its mixed version, offers no real advantages over Dretske's regarding the serious problem of indeterminacy. (shrink)

Virtual screening is the most critical process in drug discovery, and it relies on machine learning to facilitate the screening process. It enables the discovery of molecules that bind to a specific protein to form a drug. Despite its benefits, virtual screening generates enormous data and suffers from drawbacks such as high dimensions and imbalance. This paper tackles data imbalance and aims to improve virtual screening accuracy, especially for a minority dataset. For a dataset identified without considering the data’s (...) imbalanced nature, most classification methods tend to have high predictive accuracy for the majority category. However, the accuracy was significantly poor for the minority category. The paper proposes a K-mean algorithm coupled with Synthetic Minority Oversampling Technique to overcome the problem of imbalanced datasets. The proposed algorithm is named as KSMOTE. Using KSMOTE, minority data can be identified at high accuracy and can be detected at high precision. A large set of experiments were implemented on Apache Spark using numeric PaDEL and fingerprint descriptors. The proposed solution was compared to both no-sampling method and SMOTE on the same datasets. Experimental results showed that the proposed solution outperformed other methods. (shrink)

This article discusses the temporalization of space central to the mainstream discourse of European modernity: a discourse which hierarchized all cultural spaces into a temporal narrative enabling Europe’s self-portrayal as the emancipatory future of humanity. This discourse created a gap between the perceived particularism of non-European cultures (seen as traditional) and the universalism of a modernity associated with the contemporary cultures of Europe and North America, while portraying modernization as a passage from the former to the latter. Chinese intellectuals who (...) adopted this metanarrative therefore faced the following challenge: how can Chinese particularism be adapted to a culture of modernity regarded as universal? While May Fourth iconoclasts answered this question by simply rejecting the idea that an accommodation between Chinese particularism and modern universalism was possible, other intellectuals attempted to argue that at least some aspects of Chinese culture could still be of value within the context of modern universalism. This article discusses an interesting instance of such an attempt at negotiating the perceived tension between the modern discourse of universalism and the particularism of Chinese culture, as provided by Liang Shuming in Eastern and Western Cultures and Their Philosophies. This work attempted to show that Chinese culture could still be of value within the context of modernity by providing a new metanarrative which peripherized the role of Western culture in the process of modernization. This article suggests, however, that by adopting a portrayal of modernization as a passage from particularism to universalism, Chinese culture could be reauthorized, within Liang’s metanarrative, only at the cost of being de-complexified, homogenized, and de-historicized; only at the cost of being no longer Chinese. (shrink)

Health communication is increasingly being held to higher moral standards. No longer do noble goals outweigh ethical concerns. This content analysis examines ethical frames and primes in health public service announcements so we may begin to address the most prevalent of the problematic ones and find more ethical alternatives. In this study, 80% of the PSAs conveyed messages that individuals were to blame. Negative emotion, such as fear, was the second most frequent frame. Stereotypes of women were the primes most (...) prevalent in the visuals, and visual and verbal messages were vastly different for some of these primes. The ethical implications of each are addressed. (shrink)

Utilizing a series of essays examining the broad philosophical concepts embedded in Rod Serling's series, The Twilight Zone, Philosophy in The Twilight Zone provides a platform for further philosophical discussion. Features essays by eminent contemporary philosophers concerning the over-arching themes in The Twilight Zone, as well as in-depth discussions of particular episodes Fuses popular cult entertainment with classical philosophical perspectives Acts as a guide to unearthing larger questions - from human nature to the nature of reality and beyond - posed (...) in the series Includes substantial critical and biographical information on series creator Rob Serling. (shrink)

We have seen that the theory of the evolution of the universe is very remote from being matter of absolute knowledge as its popular presentation today would have us believe. Moreover, it is based on a certain aspect of reality, namely, that of science, which cannot pretend to be the only one possible and thus to exclude the religious aspect of the world as a creation by God. The same is true regarding the evolutionary theories of life by Eigen or (...) Vollmert, both being based on polymeric chemistry. If, therefore, Vollmert confesses, as already quoted, that he is not afraid to accept a creating God as an alternative to Darwinism, so in this respect he speaks despite everything as a believer and not as a scientist. By no means do I deny that the scientific results of Vollmert which seem to reveal the mystery of life to us can strengthen our faith — but never can faith be based on it. Faith springs from another source.Despite that, we can say today that the situation has changed principally, because both the philosophy of science and the discussions of the theories of evolution have shaken that kind of naive belief in science which in contrast to former times has turned theology into the ancilla, the maid of science.On the other hand, it would be a great misunderstanding to assume that now we can simply turn the tables. The criticism which I have partly put forward against the modern theories of evolution cannot obscure the numerous discoveries of the highest importance which are connected with them. These discoveries have provided us with an immensely deepened knowledge both of the physical conditions of the universe and of the chemical foundations of life. To conclude, I want to quote an American scientist who said: “I am as confused as before — but on a much higher level.” And this, I think, is the best summary of the present situation. (shrink)

continent. 1.3 (2011): 201-207. “Poetry is experience, linked to a vital approach, to a movement which is accomplished in the serious, purposeful course of life. In order to write a single line, one must have exhausted life.” —Maurice Blanchot (1982, 89) Nikos Karouzos had a communist teacher for a father and an orthodox priest for a grandfather. From his four years up to his high school graduation he was incessantly educated, reading the entire private library of his granddad, comprising mainly (...) the Orthodox Church Fathers and the ancient classics. Later on in his life he sold the library for money, only to buy a little more time before he went broke again: “I carry sorrow like a cage/ I got no birds/ as I come back from her hair/ I see the profit emptied/ cool from terror.” (1993, Ι, 101) Nowadays—and ridiculously recently—we are more than apt to speak of a certain insouciance pertaining to the Greek form of expenditure: expenditure without any type of investment, sometimes not (even) symbolic. In the vaults of the European unconscious, this imprudent stance still conjures a “capital punishment” in the form of de-capitation, reflecting back the fear of excess and the terror of its consequences.1 Thus the Greek way of living is very close to what a stranger could have termed as “the Greek way of dying.” Yet, what is not often understood is that the Greek esprit , the same one that invented the maxim μηδ?ν ?γαν (“nothing in excess”), does not experience death solely as an imminent fear of bankruptcy. For it miraculously combines its unconditional acceptance with the promise of a resurrection that is always there in the scents of Spring, from Dionysus to the orthodox Christ: “Everyone resurrects himself through dying [….] Resurrection is the switching of mortalities.” (2002, 94) Hence, if an entire library was imprudently traded for a plate with seven olives, a sliced tomato and some fresh goat cheese, let us not be fooled: this is not the meal of the pauper, but that of “an aristocrat from God” (1993, II, 491) feeding his eloquent loudmouth, ridiculously cut open in an otherwise rock-solid caput . *** To speak of the Greek experience is to speak about a half-dead language that still utters in life what is seemingly excluded from it and thus forbidden to be talked about: death. Death as anything that is out of this world, as something that will never return . Still, along with an experience of death that recently waned as a worn-out academic fashion, the Greek experience is dead too. Nearly 2300 years of written words separating Homer from the fall of Byzantium equal 500 books on a library traded for money: “I am with the killed. Hence my deepest solitude. I do not feel this tremendous macho society, beyond from the fact that it is a ruthlessly consuming one. It is me who pays all the time .” (2002, 57) Let us do the math and see how much this dealing with the Greek experience is costing the poet and how much dealing with the Greek experience might cost us today. *** “I do not guarantee a single word.” (Karouzos, 1993, II, 454) Through its various dialects and forms, the Greek language speaks through an incessant historical dissemination. Anyone who is aware of this terrifying polymorphy and still calls himself a poet, must stand against a white sheet of paper, pen-in-hand, with a very particular duty: to be as fully inconsistent as possible. In the formally ironic uniqueness of the poem, the poet functions as “a band-aid for lesser and greater antinomies.” (1993, I, 251) Of course these antinomies are not exhausted in language—they are historical, political and, alas, existential. Yet, beyond appearances , it is language that ruthlessly encodes them through history, submitting the poet to the temptation of placing them one next to the other on a single white sheet. The closer their neighboring, the greater the scattering of the writer in the ironic uniqueness of the paper. In a work where poetic license is described as a “freedom-impasse” (2002, 51), this task is undertaken in full conscience of its personal consequences: “what I am interested in is to escape my individuality (envisioning the non-ego) […] Nevertheless, my dissociations never achieve duration.” (2002, 74-75) Hence, though poetry is the “deserted direction of will,” (1998, 62) the stance of the poet is not that of a Nietzschean “great man.”2 Whereas drunkenness provides a thread between the poem and the excess it both presupposes and infuses (“Poetry always enlarges. ‘Drunkenness’ is nothing more than that,” (2002, 85)), whereas language flashes in loudmouth spurts of déraison (“When I am alone I do something else. I utter words. For example, while having my ouzo and listening to music I am most likely capable of randomly shouting ‘Electricity!’” (2002, 138)), the poet never gives in to the double affirmation that would eventually risk the “element of pleasure in discourse.” (2002, 80)” It is exactly because the gap of the antinomies is so vast that poetry is not meant to be written with a hammer. Neither does writing consist in a reevaluation of those elements. In short, poetry is not an affirmation of difference, but the surprising beauty of chiming antinomies. We might never transcend them, but it is up to us to put them together. Yet again, this voisinage is not to be identified with the necessity of chance as an eternal return.4 On the contrary it is a return from that very return : Let us treat Yes as a No to No and No as a Yes […] And let us not forget that this pissed affirmation crumbled down Nietzsche’s intellect in the dark paths of this world. (2002, 88) This return from the “vicious circle” should in no way be taken as a form of artistic prudence. Rather it can be seen as a dribble of demonic inconsistency as Dionysus transforms himself into a Christ that is in turn de-theologized: “Who can forbid that? Every man is capable of his own theology, nothing can stop him.” (2002, 73-74) This is a turn towards an existential vision of the world, historically coinciding with a particular political defeat of the Left, to which the poet devoted all his life: after the defeat of the popular front I raised the question “why do we exist?” while others were asking “why we failed.” (2002, 57)5 But most of all it is a return to poetry that exceeds the existential question itself, going beyond the issue of faith. Poetry comes in as a question of return after a defeat that is confessed in full profanity. Though it accepts the necessity of the defeat, it does not affirm it. Though it negates it, the negation is not in the name of a promise to be delivered in the kingdom of heavens. Following a historical and existential defeat, poetry is born post mortem . It signals a return to Christ as “groundless religiousness in the surprise of the real as such” (2002, 72) which is at once a return to the refuge of childhood. It is not a question of endurance towards an eternal return. Rather it is a question on the possibility of an existential return. Returning in a world as someone who cannot enjoy any returns exactly because he is averse to guarantees. A return without returns. *** PHOTOCOPY OF HAPPINESS When I was young I used to pin down cicadas and step on ant nests. I used to stand there silent for hours. With threads I decapitated bees. Now I am a dead man breathing. (Karouzos, 1993, II, 336.) The return to the “paradise of childhood” (2002, 68) constitutes the devouring refuge of its own memory when defeat becomes the synonym of adulthood. The political struggles of a young communist in a country torn up by a civil war right after World War II fraught with incarcerations and exiles. Historically they resulted in the defeat of the communist movement in Greece and opened up a long turbulent road that would peak in the dictatorship of 1967. Existentially they led to a series of disillusionments: mental breakdown, divorce, abandonment of studies in law school. To the question “why do we exist” the answer was poetry. Still this exposé should not be read as a sweeping chronography of a man. For it actually happens to coincide with the historical fate of a nation that after its modern constitution never stopped dreaming of the glories of its past youth, in a present that was (and is) sweepingly disappointing. But isn’t this return to youth finally a way of compensating for a loss of youth that necessarily results in a losing adulthood? Will Greeks, the eternal children of Plato and Nietzsche, ever learn? How to return without dying, how to remember without wasting time? WE ARE IN THE OPEN MEANING Living the coldest mauve night right across Parthenon I went to take a piss on some foliage and I was enjoying the foliage as it was steaming. (Karouzos, 1993, II, 340) Beyond the historical tragedies of modern Greece and away from any personal disappointments, the relation that this land holds with language and history is mediated through the Greek light—whose omnipresence is the very condition of its transcendence. All historical contradictions from Dionysus to Christ took place under this light; all those disseminated dialects were spoken beneath its warmth. To paraphrase Lévinas,6 light is both the condition of the world and of our withdrawal from it—a withdrawal towards the invisibility of God, of the dead, of meta-physics, resulting from the temptation that all is still here, behind this light the visibility of which they once evaded: “birds, the allurement of God.” (1993, I, 17) Under that luminous sky, if Greeks can do anything at all, it is to envision a return that will never come. All they can do is write poetry—which is doing nothing; other than lending an ear to a disseminated language whispering a unity that cannot be promised, as an adulthood in defeat is ready to recognize. Trying “to trap the invisible in visibility” (1993, II, 483) they forget that they have grown up and one day they die—with the promise of return. Hence an additional meaning must be given to this return to childhood. It does not signal salvation but rather its promise. To the ears of an aged continent it means that the return to/of poetry is a losing game, a return without returns. “Europe, Europe… you are nothing more than the continuation of Barabbas.” (1993, I, 295) *** “Life is not there to verify theories.”7 The records show that Karouzos was finally given a second-class pension from the Greek government, at the time when he was being recognized by the literary press as one of Greece’s major contemporary poets. Being neither a bourgeois nor a nobelist, he proclaimed himself to be an anarcho-communist, unconditionally faithful to the utopia of a classless society. He also drank, heavily. “Capitalism made an animal out of man/ Marxism made an animal out of truth/ Shut up.” (1993, II, 369) Perhaps one of the most scandalous divides of our times has been the one between the living and the dead, the latent prohibition that the living should not be concerned with the dead based on the mere impossibility of the dead to be concerned with the living in the first place. What adds to this scandal is that this divide abuses anything that cannot return to us by subsuming it under the same futility. Hence death is no longer “loss” in the usual sense. It no more refers to the things we lost but to our “loss” (of time, money and well-being) as we insist to dwell on them. Death is a waste —of time. It is this waste that we find in the insouciance of Greek expenditure; the waste in dealing with a language that most of its historical part is no longer spoken (a dead language); the waste in translating a poet who is ex definitio untranslatable; the waste of his vision, his money, his life. The waste of dealing with anything that cannot return and that cannot bring in any returns . But it is also the waste of life that poetry itself presupposes, the waste of dealing with invisibility, with anything that is out of this world and thus invokes the fear of death that is in turn—and surprisingly— nowhere to be found. Instead of death, what is there, beyond the light, is the being without us (to recall the Lévinasian il y a ), the mumble of our own nothingness which constitutes the price to be paid for writing poetry under an evergreek light. To understand this to-and-fro, is to realize that poetry is something out of this world that nevertheless takes place in this world, by virtue of this world. But to ridiculously equate this to-and-fro with death as non-existence, is to exile poetry along with its own possibility from this same old world: I do not believe that poetry will ever disappear from this world. […] But I am also sure that it does not have many chances of playing, as you say, a redemptive role in our vertiginous technological future. Without being endangered as a creative need, it will be placed on the side of history. (2002, 32) It is mainly there that we would like to locate the meaning of Nikos Karouzos’s poetry today. If we are willing to include the Greek original it is because we consider that it will be both a waste of time for us to do so (since most of you cannot read Greek) and because it might induce you to the even larger waste of learning it. We would additionally be glad if this small introduction served as an equally wasteful, academically useless piece of reading, gesturing towards a taboo of investing in anything Greek—that is in anything dead among the living, in anything that will never come back and maybe was never here in the first place. This is the only way to reserve for ourselves the possibility of poetry and preserve the light of its promise. “To return: that is the miracle.” (1993, I, 17) Athens, Greece July 10, 2011 NOTES 1 “ Capitale (a Late Latin word based on caput “head”) emerged in the twelfth to thirteenth centuries in the sense of funds, stock of merchandise, sum of money or money carrying interest.[…] The word and the reality it stood for appear in the sermons of St. Bernardino of Siena (1380-1444) ‘… quamdam seminalem rationem lucrosi quam communiter capitale vocamus ’, ‘that prolific cause of wealth that we commonly call capital’” (Braudel, 1992, 232-233). 2 “A great man – a man whom nature has constructed and invented in the grand style – what is he? First : there is a long logic in all of his activity, hard to survey because of its length, and consequently misleading; he has the ability to extend his will across great stretches of his life and to despise and reject everything petty about him, including even the fairest, ‘divinest’ things in the world.” (Nietzsche, 1968, 505, §962) 3 Cf. Deleuze, 1986, 186-9. 4 “Return is the being of becoming, the unity of multiplicity, the necessity of chance: the being of difference as such or the eternal return.” (Deleuze, 189)5 In this 1982 interview Karouzos refers to the defeat of the communist movement in Greece after the civil war of 1946-1949 between the Governmental Army and the Democratic Army of Greece, the military division of the Greek communist party. Karouzos’s father was a member of the communist National Liberation front (EAM) members of which formed the mainl resistance movement (ELAS) in Greece during WWII. The poet was a member of the United Panhellenic Organization of Youth (EPON), which was a youth division of EAM. After the end of the war, ELAS was called to disarmament in view of the formation of a National Army. The members of EAM resigned from the government of national unity and a series of protests led to a 3 year civil war between ELAS and the Government Army. After the defeat of ELAS the Communist party was outlawed and many communists were exiled in deserted Greek islands. Karouzos, who took action in the Greek resistance and was active during the Greek civil war, was exiled in Icaria on 1947 and in Makronisos on 1953 where he was called two years earlier to do his military service. 6 “Existence in the world qua light, which makes desire possible, is then, in the midst of being, the possibility of detaching oneself from being. To enter into being is to link up with objects; it is in effect a bond that is already tainted with nullity. It is already to escape anonymity. In this world where everything seems to affirm our solidarity with the totality of existence, where we are caught up in the gears of a universal mechanism, our first feeling, our ineradicable illusion, is a feeling or illusion of freedom. To be in the world is this hesitation, this interval in existing, which we have seen in the analyses of fatigue and the present.” (Lévinas, 1988,43-4) 7from a TV interview. THE POETRY OF NIKOS KAROUZOS From Redwriter [ Ερυθρογρ?φος ], in Collected Works, Vol . II, Athens: Ikaros. 1993, 463-4. [Athens: Apopeira, 1990, 9-10.] JESUS ANTI-OEDIPUS* Why were we once saving till the fifth day the Paschal lamb? The scriptures say: with this victim’s meat we ought to cleanse all of our senses. To give life to the whitest wave miraculous odors in the extension of the chest. Ideals to death. For us to witness the illustrious dawns of Absinthe and for the soul to be a deeply carved ornament on the fore we named will. Then many deer running amidst the evergreen growth with watery hymns, then, the unintended angels descending with heights spiraling in their momentum offer themselves to the luminous Adventure. Whence the need for speech and our sufferings covered with flags like the glorified dead. An incorporeal finger pointing at the flamboyant and fragrant holocausts within the tired horizons and the exhausted breadths with joys of the mistletoe on fire and shivering all of the green-leaved love. Something would have chirped again had we not driven it away— maybe the ewe’s grass. Something would have called us to the eternal resurrection— maybe the grace of spring. But now our heart is fiercely blinded, withdrawn to the appearances of Hades. Silence and ice incessantly cover the Infant Spirit in thatched times. While the cherry trees are dreaming faintly glowing in absolute darkness there’s nothing the Babylonians can contemplate in labs with automatic colored lights. How to rejoice now in the fifth day of the lamb? We have forked the stars. We’ve gradually become supposedly sublime with plucked chimeras in our hands. Avenged relentlessly by science. *Though the poem appears in a 1990 collection, it was actually written in 1968. Hence the reader must be aware in not associating Karouzos’ Anti-Oedipus with the famous 1972 work of Deleuze and Guattari, given that the former precedes the latter. ΙΗΣΟΥΣ ΑΝΤΙ-ΟΙΔΙΠΟΥΣ Γιατ? κρατο?σαμε κ?ποτε ?ς την π?μπτη μ?ρα το πασχαλιν? πρ?βατο; Τα κε?μενα λ?νε: μ’ αυτο? του θ?ματος το κρ?ας ?πρεπε να καθαρ?σουμε ?λες τις αισθ?σεις. Για να δ?σουμε κ?μα στη ζω? λευκ?τατο θαυμ?σιες ευωδι?ς στην ?κταση του στ?θους. Ιδανικ? στο χ?ρο. Για να βλ?πουμε τα λαμπρ? χαρ?ματα του ?ψινθου και να ’ναι η ψυχ? στ?λισμα βαθυχ?ρακτο της πλ?ρης που την ε?παμε θ?ληση. Τ?τε πολλ?ς δορκ?δες τρ?χοντας αν?μεσα στην καταπρ?σινη φ?ση με τους υδ?τινους ?μνους, τ?τε, κατεβα?νοντας οι αθ?λητοι ?γγελοι με κυλινδο?μενο το ?ψος στην ορμ? τους χαρ?ζονται της αστραφτερ?ς Περιπ?τειας. ?θεν η μιλι? γι’ αυτ? χρει?ζεται και τα δειν? σκεπ?ζονται ωσ?ν τους τιμημ?νους νεκρο?ς με σημα?ες. Ασ?ματο δ?χτυλο δε?χνει τα φλογ?δη και μοσχοβ?λα ολοκαυτ?ματα στους κουρασμ?νους ορ?ζοντες στα εξουθενωμ?να πλ?τη καθ?ς αν?βουν οι χαρ?ς του νερα?δ?ξυλου και τρ?μει ολ?κληρη η πρασιν?φυλλη αγ?πη. Κ?τι θα κελαηδο?σε π?λι αν δεν το δι?χναμε— μπορε? της προβατ?νας το χορτ?ρι. Κ?τι θα μας καλο?σε στην απ?ραντη αν?σταση— μπορε? του ?αρος η χ?ρη. Μα η καρδι? μας ?γρια τυφλ?θηκε π?ρασε στα φαιν?μενα του ?δη. Σιγ? και π?γος αδι?κοπα σκεπ?ζει στους αχυρ?νιους καιρο?ς το Ν?πιο Πνε?μα. Την ?ρα που ονειρε?ονται οι βυσσινι?ς και λ?μπουν αμυδρ? μεσ’ στο απλ?τατο σκοτ?δι τ?ποτα δε στοχ?ζονται οι βαβυλ?νιοι στα εργαστ?ρια με τ’ αυτ?ματα χρωματιστ? φ?τα. Π?ς να χαρο?με πια την π?μπτη μ?ρα του προβ?του; Φουρκ?σαμε τ’ αστ?ρια. Γ?ναμε σιγ?-σιγ? δ?θεν υπ?ροχοι με μαδημ?νες χ?μαιρες στα χ?ρια. Μας ν?μεται σκληρ? η επιστ?μη. From: Redwriter [Ερυθρογρ?φος], in Collected Works, Vol. II, Athens: Ikaros. 1993, 472. [Athens: Apopeira, 1990, 18.] DIALECTΙCS OF SPRING Christ the straight angle; Christ the Pythagorean theorem. Christ the infinitesimal calculus from above the blessed Sets Christ. Christ the tessellation of massive particles Christ the zero mass. Hence we spray numbers and fields of lust. We are carabineers of diseased logic plus something— Observed means observer and Hekate The darkness luminous and light in the dark Astarte banqueters demons from today. ΔΙΑΛΕΚΤΙΚΗ ΤΟΥ ΕΑΡΟΣ Χριστ?ς η ορθ? γων?α· Χριστ?ς το πυθαγ?ριο θε?ρημα. Χριστ?ς ο απειροστικ?ς λογισμ?ς ?νωθεν ?λβια Χριστ?ς τα Σ?νολα. Χριστ?ς η ψηφιδογραφ?α στα μαζικ? σωμ?τια Χριστ?ς η μ?ζα μηδ?ν. ?ρα ψεκ?ζουμε αριθμο?ς και πεδ?α λαγνε?ας. Ε?μαστε τυφεκιοφ?ροι νοσο?σης λογικ?ς και κ?τι-- παρατηρο?μενο σημα?νει παρατηρητ?ς και Εκ?τη σκ?τος το π?μφωτο και φως εν τ? σκοτ?? η Αστ?ρτη συνδαιτημ?νες δα?μονες απ’ ?ρτι. From: Redwriter [Ερυθρογρ?φος], Athens: Apopeira, 1990, 18. [1993, II, 472]. CREDO (as we are used to say in Latin) Α I believe in one Poet expelled from heavens / fugitive from the god and vagabond, Empedocles / and here on earth / exile on the earth etc. of Baudelaire /. Β I believe in one Computer inside thunder and through matter. Γ Suffering undefiled / substantive / the Poet uplifts himself slow-burning suicidal implying lengthy sleeps. Δ Cutting down on prospective mistakes. Ε Of all things visible and invisible officiating the onion-peelings. Ζ The Poet has nothing / see the departed /. Η I believe in one Poet that says: madness I enjoy; he ridicules existence; let me light up from my mana. Θ Syntax he doesn’t care about when musicality commands him. Along with still more licenses, and Ts are played according to the concept sound anywhere. E.g. the winters here, he winters there; it will not come—I will not rest, etc. etc. Ι The Poet exercises thought until it’s stripped down. Κ And if he’s Greek he must always study the fineness of Attica, in light, mountains, fields and sea. For this fineness teaches language. Λ And if he’s deeply destined the Poet expresses the unexplainable of the explained; he happens to be a rightful heir to the scientist and his predecessor. Μ On the froth he does not last; the Poet blusters at the bottom of the pot. Ν Flamebred and never redeemed. Ξ The Poet must sometimes say: what a consumption of presence — be a bit lonely for a change! Ο The Poet is twilit. Π He is susceptible of deaths and resurrections. Ρ He looks from the corner of his eye and exists in a glance. Σ He follows behind the mother. Τ Eveningless when it comes to age. Υ I believe in one Poet who says: let the purities coincide. Until the Corinth of the Universe or even further. Φ In a higher despair. Χ In a brighter quintessence. Ψ In one sensation that lifts off. Ω Forgiving everyone. CREDO (ως ε?θισται να λ?με λατινιστ?) Α Πιστε?ω εις ?να Ποιητ?ν εκτ?ς ουρανο? / φυγ?ς θε?θεν και αλ?της, Εμπεδοκλ?ς / και επ? της γης / εξ?ριστος π?νω στη γη κ.λπ. του Βωδελα?ρου /. Β Πιστε?ω εις ?να Υπολογιστ?ν εντ?ς κεραυνο? και δια της ?λης. Γ Υποφ?ροντας ?χραντα / ουσιαστικ?ν / ο Ποιητ?ς ανατε?νεται βραδυφλεγ?ς αυτ?χειρας εξυπακο?οντας πολ?ωρους ?πνους. Δ Τα υποψ?φια λ?θη λιγοστε?οντας. Ε Ορατ?ν τε π?ντων και αορ?των ιερουργ?ντας την αποκρομμ?ωση. Ζ Ο Ποιτ?ς ?χει τ?ποτα / βλ?πε τους αναχωρ?σαντες /. Η Πιστε?ω εις ?να Ποιητ?ν που λ?ει: η τρ?λα μ’ αρ?σει· γελοιοποιε? την ?παρξη· ας αν?ψω απ’ τη μ?να μου. Θ Συνταχτικ? δεν το γνοι?ζεται στην προσταγ? της μουσικ?τητας. Μαζ? και μ’ ?λλες ακ?μη λευτερι?ς, και τα νυ πα?ζονται κατ? την ?ννοια ?χος οπουδ?ποτε. Π.χ. τον χειμ?να εδ?, το χειμ?να εκε?· δε θ? ’ρθει – δεν θα καταλαγι?σουμε, κ. λπ. κ.λπ. Ι Ο Ποιητ?ς γυμν?ζει τη σκ?ψη σε απογ?μνωση. Κ Κι αν ε?ναι ?λληνας οφε?λει να σπουδ?ζει π?ντοτε της Αττικ?ς τη λεπτ?τητα, σε φως, βουν?, χωρ?φια και θ?λασσα. Διδ?σκει γλ?σσα η λεπτ?τητα το?τη. Λ Κι αν ε?ναι βαθι? πεπρωμ?νος ο Ποιητ?ς εκφρ?ζει το ανεξ?γητο του εξηγητο?· τυγχ?νει ν?μιμος δι?δοχος του επιστ?μονα και προκ?τοχ?ς του. Μ Στον αφρ? δεν ?χει δι?ρκεια· στο πατοκ?ζανο μα?νεται ο Ποιητ?ς. Ν Φλογοδ?αιτος και ποτ? ξελυτρωμ?νος. Ξ Ο Ποιητ?ς κ?ποτε πρ?πει να λ?ει: μεγ?λη καταν?λωση παρουσ?ας – γενε?τε και λ?γο μοναξι?ρηδες! Ο Ο Ποιητ?ς ε?ναι αμφ?φλοξ. Π Επιδ?χεται θαν?τους και αναστ?σεις. Ρ Ακροθωρ?ζει και υπ?ρχει σε ξαφνοκο?ταγμα. Σ Ε?ναι ουραγ?ς της μητ?ρας. Τ Αν?σπερος απ? ηλικ?α. Υ Πιστε?ω εις ?να Ποιητ?ν που λ?ει: να συμπ?σουν οι αγν?τητες. Μ?χρι την Κ?ρινθο του Σ?μπαντος ? μακρ?τερα. Φ Σε αν?τερη απελπισ?α. Χ Σε φαειν?τερη πεμπτουσ?α. Ψ Σε μια α?σθηση που πτηνο?ται. Ω Συγχωρ?ντας τους π?ντες. From Large Sized Logic [ Λογικ? μεγ?λου σχ?ματος ], Athens: Erato, 1989, n.p. [1993, II, 521-3]. (shrink)

Despite hundreds of definitions, no consensus exists on a definition of life or on the closely related and problematic definitions of the organism and death. These problems retard practical and theoretical development in, for example, exobiology, artificial life, biology and evolution. This paper suggests improving this situation by basing definitions on a theory of a generalized particle hierarchy. This theory uses the common denominator of the “operator” for a unified ranking of both particles and organisms, from elementary particles to (...) animals with brains. Accordingly, this ranking is called “the operator hierarchy”. This hierarchy allows life to be defined as: matter with the configuration of an operator, and that possesses a complexity equal to, or even higher than the cellular operator. Living is then synonymous with the dynamics of such operators and the word organism refers to a select group of operators that fit the definition of life. The minimum condition defining an organism is its existence as an operator, construction thus being more essential than metabolism, growth or reproduction. In the operator hierarchy, every organism is associated with a specific closure, for example, the nucleus in eukaryotes. This allows death to be defined as: the state in which an organism has lost its closure following irreversible deterioration of its organization. The generality of the operator hierarchy also offers a context to discuss “life as we do not know it”. The paper ends with testing the definition’s practical value with a range of examples. (shrink)

The Review was founded in 1961 to bring an existential and phenomenological approach to the understanding of human experience. With a primary focus on the psychotherapeutic endeavor, the Review publishes original essays and first translations from the fields of literature and philosophy, as well as from psychology and psychiatry proper. The Review has published essays by nearly every major figure in the world, including Viktor Frankl, Eugene Gendlin, Jacques Lacan, R.D. Laing, RolloMay, Maurice Merleau-Ponty, Jacob Needleman, Carl Rogers, and (...) Jean-Paul Sartre. In addition to continuing to publish original essays on a wide variety of general topics, in recent years the Review has published a series of special issues devoted to major figures in the field of existential psychology. 2012 APA, all rights reserved). (shrink)