The Buddhist World joins a series of books on the world's great religions and cultures, offering a lively and up-to-date survey of Buddhist studies for students and scholars alike. It explores regional varieties of Buddhism and core topics including buddha-nature, ritual, and pilgrimage. In addition to historical and geo-political views of Buddhism, the volume features thematic chapters on philosophical concepts such as ethics, as well as social constructs and categories such as community and family. The book also addresses lived (...) Buddhism in its many forms, examining the ways in which modernity is reshaping traditional structures, ancient doctrines, and cosmological beliefs. (shrink)

Persons infected with the Human Immunodeficiency Virus often experience intermittent life-threatening infections, a progressive decrease in cognitive abilities, and a loss of capacity to communicate their wishes to their family and medical care providers. Accordingly, AIDS patients are among those most likely to benefit from the increased availability of legally recognized forms of advance care planning. Although the three countries examined in this article differ greatly in the prevalence of HIV infection, the legal status of advance directives, and in the (...) attitudes toward their use, a collection of case studies is used to demonstrate that an ability to address the specific needs, values and goals of individual patients is promoted by the availability of a variety of options for implementing advance directives or health care proxies. The conclusion of the analysis is that the best option in a specific context will depend upon differences in individual values and medical objectives of the sort discussed in the case studies. Das mit der HIV-Infektion verbundene Krankheitsbild ist durch wechselnde lebensbedrohliche Infektionen und den fortschreitenden Verfall kognitiver Fähigkeiten gekennzeichnet. Es führt zudem häufig zum Verlust der Möglichkeit, Behandlungswünsche gegenüber Ärzten und Angehörigen zu äußern. Deshalb gehören besonders AIDS-Patienten zu denjenigen, die von rechtlich anerkannten vorsorglichen Patientenverfügungen profitieren werden.In diesem Artikel werden drei Länder betrachtet, die sich hinsichtlich der Häufigkeit des Auftretens der HIV-Infektion sowie des rechtlichen Status von und der Einstellung zu Patientenverfügungen erheblich unterscheiden. Fallstudien belegen allerdings, daß nicht allein die kulturellen und sozialen Bedingungen für die jeweils beste Form der Patientenverfügung ausschlaggebend sind. Voraussetzung für die Möglichkeit, den Bedingungen, Wert- und Zielvorstellungen des individuellen Patienten zu entsprechen, ist auf jeden Fall die Verfügbarkeit unterschiedlicher Formen von Patienten- und Betreuungsverfügungen. Auch innerhalb eines Kulturkreises müssen daher verschiedene Formen vorsorglicher Willensäußerungen des Patienten rechtlich anerkannt werden. Welche Art von Verfügung jeweils die beste Option darstellt, ist dabei abhängig von medizinischen Bedingungen und persönlichen Wertvorstellungen, wie sie in den Fallstudien diskutiert werden. (shrink)

We consider the potential impact of Computer Supported Cooperative Work, with special reference to large technically advanced projects involving several organizations. It is vital that such projects are managed efficiently, without delays, since a product that reaches the market a few months earlier than its competitors enjoys a great advantage. Traditional methods of coordinating large projects, based on hierarchical communication, tend to produce delays, since technicians at remote sites are obliged to solve coordination problems by passing them up the (...) hierachy. It would be better if such problems were solved by improvising conferences among the technicians; Computer Supported Cooperative Work will provide the technical means of implementing this heterarchical style of management without losing control of the project. The use of computers as a social medium raises methodological and ethical issues which are discussed in the final section. (shrink)

Psychedelics are experiencing a renaissance in mental healthcare. In recent years, more and more early phase trials on psychedelic-assisted therapy have been conducted, with promising results overall. However, ethical analyses of this rediscovered form of treatment remain rare. The present paper contributes to the ethical inquiry of psychedelic-assisted therapy by analysing the ethical implications of its therapeutic mechanisms proposed by the relaxed beliefs under psychedelics (REBUS) hypothesis. In short, the REBUS hypothesis states that psychedelics make rigid beliefs revisable by increasing (...) the influence of bottom-up input. Put differently, patients become highly suggestible and sensitive to context during a psychedelic session, amplifying therapeutic influence and effects. Due to that, patients are more vulnerable in psychedelic-assisted therapy than in other therapeutic interventions; they lose control during a psychedelic session and become dependent on the therapeutic setting (including the therapist). This enhanced vulnerability is ethically relevant and has been exploited by some therapists in the past. Therefore, patients in current research settings and starting mainstream medical settings need to be well informed about psychedelics’ mechanisms and their implications to give valid informed consent to treatment. Furthermore, other security measures are warranted to protect patients from the vulnerability coming with psychedelic-assisted therapy. (shrink)

This note announces the launch of a research project at the Vrije Universiteit Brussel with the generous support of the Carlsberg Foundation and guidance from Prof. dr. Frederik Dhondt. The project explores the early steps of one of the most dynamic and debated branches of international law, namely the law of the sea. It focuses on the interactions between the principle of the freedom of the sea, maritime neutrality and small powers’ diplomacy in the long eighteenth century. Analysing the (...) rich archival material conserved in the French Ministry for Foreign Affairs – series Mémoires et documents, Correspondance politique – as well as the Danish National Archives, or Rigsarkivet, the project aims at the construction of a rich narrative of multiple uses of the law of the sea as an argumentative political-legal framework to express state and private interest. By a close reading of largely unexplored sources, the project contributes to the broader turn to state practice in the history of international law, a booming field of interdisciplinary research. (shrink)

The Hannah Arendt Bluecher Literary Trust has granted permission to Social Research to publish for the first time a lecture given by Arendt in 1953, the provenance of which is her so-called Marx manuscripts. The lecture here entitled "The Great Tradition" has been divided into two parts, the first of which, subtitled "Law and Power," appears in the current issue, and the second, subtitled "Ruling and Being Ruled," will appear in the next issue. The Marx manuscripts, as they go (...) on, have less and less to do with Karl Marx, but even when, as here, he is not named or his thought directly addressed, he remains, in one important respect, in the background. In the first part of "The Great Tradition" the relation between law and power, and in the second part the conception of government as ruling and being ruled, are analyzed by Arendt as fundamental elements in the tradition of political thought; what the reader needs to be aware of , is that the lasting importance of Marx to Arendt is his having brought the tradition to its end by returning it to its beginning. The tradition began when Plato replaced action with philosophy, and ended when Marx transformed philosophy into action. In both its beginning and its end—and this is why Marx himself remains within the tradition—the pre-philosophic and perhaps antiphilosophic experience of freedom in action, Arendt's primary political concern, is missing. (shrink)

"Ever Since This World Began" from Love Dog (Penny-Ante Editions, 2013) by Masha Tupitsyn continent. The audio-essay you've recorded yourself reading for continent. , “Ever Since the World Began,” is a compelling entrance into your new multi-media book, Love Dog (Success and Failure) , because it speaks to the very form of the book itself: vacillating and finding the long way around the question of love by using different genres and media. In your discussion of the face, one of the (...) themes of Love Dog , I think there is something to be said about the surfaces media create and how you constantly manipulate them in your work. This seems important for thinking also about your book LACONIA: 1,200 Tweets on Film ; a book on film written in tweets, interposing already three sets of expectations and pushing the boundaries of each medium's faciality, it's surface tension. In Love Dog , is there another kind of facial interaction? Perhaps the discursive faces of approaching love as topic and love as method? If so, how did/do these intersect for you, do/did they drive the creation of this book? MASHA TUPITSYN With LACONIA and Love Dog , I wanted to pay homage to the work modernism has done on subjective time and chronological time by carrying that experiment over into the digital economy. Because LACONIA is a time-based work of cultural criticism that employs the aphorism to look at 21 st century American culture, it is also an archival work of cultural mourning and memory. And in Love Dog , which is also a work about mourning as it relates to love, I wanted to think with all my senses, and to reflect that in the writing itself by using a multi-media form. LACONIA tackled the sound bite and the promotional image--the everyday language of consumer culture--which often wants to communicate ideological agendas through the repetition of a single image or reductive phrase. I had always been interested in the approaches of artists like Barbara Kruger and Jenny Holzer and essayistic, typographical filmmakers, like Chris Marker and Godard. In both cases, I felt it was important to try to compose a book in which deep—critical—thinking happens in so-called immediate, informal, and disposable contexts. That is, in places where you are either not supposed to be serious or are not required to take things seriously. To me the most intervention is needed in every day instances of culture and representation. In order to do that, I had to utilize and interrogate the very structures I was critiquing. In other words, the writing had to materialize in that live, digital, public space. It couldn’t simply happen at home on a piece of paper or in a word document on my computer that no one could see until it was finished. It had to unfold in real time, amidst everything else. And it had to literally be surrounded by the cultural landscape I wanted to assess. In both LACONIA and Love Dog , I wanted to know how and if we can get away from what we cannot get away from? From which there is no respite. Given this, I don’t think hypertexts can really be called hypertexts anymore. Hypertexts are simply the world today. This is not only the way we read the world now. It is the way the world reads. Likewise, interfaciality, as you put it, works on a number of levels for me, both on and off the page. There is my relation to epistemological and phenomenological surfaces—the screen, the body, the face, the voice, gender; the official story. Then there is the way this dovetails formally, and to which the digital adds yet another dimension. It’s also where sound comes into Love Dog (giving the book a sound; giving tonality to the book’s ideas and feelings). As Anne Carson pointed out in her essay “The Gender of Sound,” the two are connected, and of course so are love and gender. In “Ever Since This World Began,” I wanted to think about the phenomenology of the voice, which is why I visualize the sonic in the book and why in my writing about faces, I look at the tonal aspects (the things a face voices and a voice faces) of a face. This was standard to do when images and faces were “silent” in the silent era. Those images/faces were extraordinarily audible. The greatest screen face, to me, is still Falconetti’s in Dreyer’s The Passion of Joan of Arc . We can hear her face—even though there is no actual sound on screen of her speaking. The internet is a similarly “silent” space where actual voices are lacking. So intertextuality goes with interfaciality. I’ve also talked a lot about how categorization worked when it came to the reception of my first book, Beauty Talk & Monsters . How despite the fact that Beauty Talk is a text that crisscrosses form and content in a variety of ways, not pinpointing its exact genre—choosing one genre over another—only made things worse. Fiction was the category people were most adverse to me using, even though of course there is a lot of fiction in the book. Part of how fiction works in Beauty Talk is in the reader not knowing exactly where the fiction resides. In Godard’s 1967 film, Weekend , for example, everything matters. Everything is political, whether it’s real or imaginary, film or reality. In Weekend , life is not a game and neither is the game a game. The game is really life. Either everything is important or nothing is. But many people want clear answers and demarcations so that they can decide what is important and what is not important. My use of the “I,” subjective criticism, made everything “real” in Beauty Talk . But fiction is in the construction. It is in the blending. This is why I perforate the movie screen and connect the onscreen and the offscreen; the official story and the backstory. Although I don’t think there is a difference between onscreen and offscreen anymore. Nor is there a dialectic. It’s all screen all the time now. Non-fiction, on the other hand, was more tolerated as a moniker. Unlike Love Dog , Beauty Talk wasn’t explicitly or tangibly (what is tangible is a question in all these books) working with digital forms or within this digital economy, so some people resisted the book’s hypertextuality or intertextuality because they couldn’t see its other forms, if that makes sense. It was a problem of invisibility; of how to make something appear (this is where Nietzsche, big presence in Love Dog , comes in—the nature of appearances). Something people don’t necessarily want to see. Some readers couldn’t see the way forms were interfacing in that book. On the surface, Beauty Talk was simply a text about media culture—the domination of entertainment as a mode of being and knowing—and most readers could only see that one side of the book. But as Godard puts it in Wim Wenders’ documentary about the future of cinema, Room 666 , “Films are made, images are made, when there’s no one looking. That’s what the invisible is, that which we don’t see. That’s what the incredible is, that which we don’t see. And cinema shows you that which we don’t see, the incredible.” We are living in the aftermath of narrative and temporal collapse, which means we don’t read or feel in the same way. I began to use digital forms in my writing because I don’t see us as traditional book people anymore. I would add that power also resides in the invisible, in the things we make invisible by making them visible. Or it did for a long time. The new face of power is quickly becoming so-called transparency, which is even more corrupt because even though we now live in a behind-the-scenes culture, and see and know how the mechanisms of power and corruption operate, we still don't change. The world still doesn't change. Finally, another important thing that Godard says in Room 666 that relates to Love Dog is: “I’m here in front of the camera, and yet in my body and in my head, I’m behind it. My world is the imaginary and the imaginary is a journey between forwards and backwards.” This idea of visible/invisible, foresight and hindsight , backwards and forwards is an important dialectic in relation to time and the idea of the destinal. This is why I wanted Love Dog to travel, literally, figuratively, and discursively. You have to be open to not knowing. To epistemological, geographical, chronological, and emotional aporias. In Love Dog my story is both visible and invisible to me. Sometimes I could see where I was going. Other times I was completely in the dark existentially. Truth procedure, which love is, as bell hooks and Badiou tell us, requires expedition and openness to possibility. Unless you want a story you already know, but that is not truth procedure. So I tried to create this backwards and forwards journey in the book—this sense of travel and motion, hope and doubt—by jumping between forms, media, time; traveling to different places, texts, and emotional registers. The book’s “Time-Jump series,” which mostly takes the form of music—songs—but also a series of “green” videos that I shot, is the most obvious tribute to this idea of subjective and chronological time. continent. Your work aligns with writers that play with the form of their language, or have assumed the role of performance artist at some point: Kathy Acker, Chris Kraus, Avital Ronell, and Anne Carson to name a few representing varied approaches that show up in Love Dog . At the risk of ossifying the work, or missing the point—as these experimental modes of writing stack-up in piles of published works, do they approach a genre? MASHA As I noted in my book Life As We Show It , in Chelsea Girls the poet Eileen Myles points out, “You can’t get money without a category.” More importantly, you can’t get a category—or respect, rank—without a clear genre. This makes genre and gender an obvious pair. The two words are even linked etymologically and both genre and gender concern taxonomies of legitimacy—of sorting through what and who is valuable. So the words share common prejudices. The things one does not want to read is often synonymous with who one doesn't want to read about. Therefore a break-up of or with genre is maybe the genre or anti-genre that could be said to link these writers. Avital Ronell breaks up with philosophical tradition and modes of inquiry. Like Nietzsche, she revaluates methods of evaluation, testing out things you are not supposed to use philosophy to test (and, by the same token, testing philosophy in ways it’s not supposed to be tested), like drugs and stupidity—where philosophy fails and we fail philosophy. And Chris Kraus does something similar in her experimental fiction, using different forms to put female subjectivity “to the test,” so to speak. All these female writers and thinkers have tried to destabilize the systems that have been set up in (and against) writing. Thus missing the mark with genre, even intentionally, means that we have missed the point in some sense as writers and thinkers. And that to me is a good thing, however difficult. We’ve started at the wrong point and gone somewhere else instead. We’ve acknowledged that writing and thinking are also about failure, and that failure is always embedded in the act of writing and in our reasons for writing. So that missing the point is also the point. Derrida insisted: “We must invent a name for those ‘critical’ inventions which belong to literature while deforming its limits.” But how can you give something that resists and deforms, a name? Wouldn’t the name also be deformed? Isn't this why the aforementioned writers get hyphenated descriptors like ficto-criticism? Do we need a proper name to be able to read something carefully? I don’t think so. I don’t need it as a reader. I’ve always taken a work on its own terms. But for most people, if you don’t have an address, people don’t know how to find you. A lot of time, they won’t even know how to look. And in some cases, they’ll think you’re not even worth finding. You are not on the map because you have to literally make the map in order to exist. In her essay, “The Gender of Sound” Carson asks, “Why is female sound bad to hear?” I think for the same reason something uncategorizable (pedagogically, creatively, racially, and sexually)—Other—is hard to read. *For an audio recording of Florida , read by Masha Tupitsyn click here . continent. : We're also curious to hear know how you see the significance of 'performance' (and why the label sticks to the shoes of these authors like toilet paper) in describing this kind of writing work? MASHA I think I responded to the parenthetical portion of this question in my previous answer. As far as how performance relates to Love Dog , in Acker’s Don Quixote , which is another big presence in the book, she writes, “there is no other reality than anthropomorphism.” In Don Quixote , the dog is human and the human is dog. Which brings us to the title of Love Dog and the totemic function of the dog in the book: giving human things animal characteristics and animal things human characteristics. Rather than investing all our human love ideals into dogs, which we do constantly as a culture of dog lovers, I wanted to put the dog into love. It is the difference between the consumption of love as a patriarchal institution or status position and the essence of a type of radical and liberatory relation that would benefit humans in their bonds with other humans. So the dog in Love Dog is not simply the book’s cover or performative affect, so to speak. Love has always needed the dog, which is why the dog is the very embodiment of belief in love . Recall Argos The Great Dog and Odysseus. Argos is the only one who remembers and recognizes the ragged and old Odysseus even after his 20-year absence. So love is the high ideal and the dog, both common and dependable, is the bridge between the sacred and the profane. The dog is the house of love. And because Love Dog is a digital project, it seemed impossible to think about the post-human, technology, the virtual, or difference (which Badiou says is essential to love in In Praise of Love ) without thinking about animal-being and being-animal. Instead of simply “performing” these ideas and characteristics as literary affects, I’m interested in being-becoming. Which means the book’s tropes, leitmotifs, series, and even its titles are in service of that truth procedure. In other words, I actually want to live this way, not just write this way. And, more importantly, I want to live this way not just think this way. So Love Dog became both my totem animal and my autobiographical animal. This made the book organic, anthropomorphic—beyond literary. See the trailer to Masha Tupitsyn's new book available now from Penny Ante Editions. (shrink)

Omissions are sometimes linked to responsibility. A harm can counterfactually depend on an omission to prevent it. If someone had the ability to prevent a harm but didn’t, this could suffice to ground their responsibility for the harm. Michael S. Moore’s claim is illustrated by the tragic case of Peter Parker, shortly after he became Spider-Man. Sick of being pushed around as a weakling kid, Peter became drunk on the power he acquired from the freak bite of a radioactive spider. (...) When a police officer called to Spider-Man to stop an escaping burglar, which he could have done easily, he failed to act. He was through taking orders. The omission was followed by a crime. That very same burglar later robbed Peter’s own house and when challenged he shot dead Peter’s Uncle Ben. Later, Spider-Man tracked down the killer and, when seeing his face close up, the possibility of prevention dawned on him. He could have stopped this crook and had he done so Uncle Ben would still be alive. Stan Lee’s tale of power finished with a Shakespearean twist. Young Peter realised the truth of the WGPCGR-thesis: With Great Power Comes Great Responsibility. We too will endorse the WGPCGR-thesis. There is a close connection between our notions of moral and legal responsibility and the powers we have as causal agents. This will be particularly important when it comes to the case of omissions: where we had the power to act but failed to do so. We hope to show the connections between the notions of power, cause, act, omission and responsibility but also some of the nuances. We will do so with particular reference to Moore’s account in Causation and Responsibility. (shrink)

The special rights and responsibilities of the great powers have traditionally been treated as a key component – even a primary institution – of international society in the English School literatu...

ABSTRACTIn International Relations, the actions of great powers are usually assessed through their direct effects. Great powers are generally considered to be responsible for the consequences of their actions if they intentionally caused them. Although there is discussion on “double-effects” and “side-effect harms” in the realms of philosophy and political sociology, these largely remain absent from the field of IR. This article bridges that gap by clarifying a set of yardsticks through which side-effect harms of (...) class='Hi'>great powers’ actions can be evaluated, including “capacity”, “historical precedent”, “voluntarism” and “unintentional causality”. These yardsticks are deduced through the Theory of Special Responsibilities, which combines elements of Constructivism and the English School. The theoretical framework presented is then applied to the case of American drone strikes in the Federally Administered Tribal Areas of Pakistan. A number of terrorists in FATA have relocated elsewhere within Pakist... (shrink)

C. S. Lewis takes us on a profound journey through both heaven and hell in this engaging allegorical tale. Using his extraordinary descriptive powers, Lewis introduces us to supernatural beings who will change the way we think about good and evil.

(2000). The Making of a Great Power? Universal Monarchy, Political Economy, and the Transformation of English Political Culture. The European Legacy: Vol. 5, No. 4, pp. 531-545.

New genomic techniques (NGTs) are powerful technologies with the potential to change how we relate to our food, food producers, and natural environment. Their use may affect the practices and values our societies are built on. Like many countries, the EU is currently revisiting its GMO legislation to accommodate the emergence of NGTs. We argue that assessing such technologies according to whether they are ‘safe enough’ will not create the public trust necessary for societal acceptance. To avoid past mistakes of (...) under- or miscommunication about possible impacts, we need open, transparent, and inclusive societal debate on the nature of the science of gene (editing) technologies, on how to use them, and whether they contribute to sustainable solutions to societal and environmental challenges. To be trustworthy, GMO regulation must demonstrate the authorities’ ability to manage the scientific, socio-economic, environmental, and ethical complexities and uncertainties associated with NGTs. Regulators and authorities should give equal attention to the reflexive and the emotional aspects of trust and make room for honest public and stakeholder inclusion processes. The European Group of Ethics in Science and Technology’s recent report on the Ethics of Genome Editing (2021) is important in calling attention to a series of fundamental issues that ought to be included in debates on the regulation and use of NGTs to ensure public trust in these technologies and in regulating authorities. With the great power of NGTs comes great responsibility, and the way forward must be grounded in responsible research, innovation, and regulation. (shrink)

The Dominican theologian Albert the Great was one of the first to investigate into the system of the world on the basis of an acquaintance with the entire Aristotelian corpus, which he read under the influence of Islamic philosophers. The present study aims to understand the core of Albert's natural philosophy. Albert's emblematic phrase, “every work of nature is the work of intelligence” , expresses the conviction that natural things are produced by the intellects that move the celestial bodies, (...) just as houses are made by architects moving their instruments. Albert tried to fathom the secret of generation of natural things with his novel notion of “formative power” , which flows from the celestial intellects into the sublunary elements. His conception of the natural world represents an alternative to the dominant medieval view on the relationship between the artificial and the natural. (shrink)

Friedrich Nietzsche is one of the most popular and controversial philosophers of the last 150 years. Narcissistic, idiosyncratic, hyperbolic, irreverent--never has a philosopher been appropriated, deconstructed, and scrutinized by such a disparate array of groups, movements, and schools of thought. Adored by many for his passionate ideas and iconoclastic style, he is also vilified for his lack of rigor, apparent cruelty, and disdain for moral decency. In Living with Nietzsche, Solomon suggests that we read Nietzsche from a very different point (...) of view, as a provocative writer who means to transform the way we view our lives. This means taking Nietzsche personally. Rather than focus on the "true" Nietzsche or trying to determine "what Nietzsche really meant" by his seemingly random and often contradictory pronouncements about "the Big Questions" of philosophy, Solomon reminds us that Nietzsche is not a philosopher of abstract ideas but rather of the dazzling personal insight, the provocative challenge, the incisive personal probe. He does not try to reveal the eternal verities but he does powerfully affect his readers, goading them to see themselves in new and different ways. It is Nietzsche's compelling invitation to self-scrutiny that fascinates us, engages us, and guides us to a "rich inner life." Ultimately, Solomon argues, Nietzsche is an example as well as a promulgator of "passionate inwardness," a life distinguished by its rich passions, exquisite taste, and a sense of personal elegance and excellence. (shrink)

In thirteenth-century philosophical psychology, it is commonly held that the powers of the soul, responsible for a living being’s various operations, “flow” from the soul’s essence. The phrase is used systematically by Albert the Great, who imports it from Avicenna. It suggests that the soul, considered as a separate substance, is ontologically distinct from its powers. This is how Albert understands Avicenna, and how modern interpreters understand both Avicenna and Albert. The aim of this paper is to (...) call into question such an understanding, as a reading of Avicenna and as a philosophical doctrine. It argues that an ontological distinction between the soul and its powers isn’t intended in Avicenna, and isn’t successfully established in Albert. It further argues that psychological emanation yields such a distinction only in Aquinas, where the soul is no longer considered a separate substance, but a material form. (shrink)

This unique volume takes readers behind the scenes for an "insider/outsider" view of education policymaking in action. Two state-level case studies of social studies curriculum reform and textbook policy illustrate how curriculum decision making becomes an arena in which battles are fought over national values and priorities. Written by a New York education professor and a California journalist, the text offers a rare blend of academic and journalistic voices. The "great speckled bird" is the authors' counter-symbol to the bald (...) eagle--a metaphor representing the racial-ethnic-cultural diversity that has characterized the U.S. since its beginnings and the multicultural reality of American society today. The text breaks new ground by focusing on the intersections of national debates and education policymaking. It situates the case studies within historical and contemporary cultural contexts--with particular attention to questions of power and knowledge control and how influence is exercised. By juxtaposing the contrasting cases of California and New York, the authors illustrate commonalities and differences in education policymaking goals and processes. By sharing stories of participants at and behind the scenes, policymaking comes alive rather than appearing to result from impersonal "forces" or "factors.". (shrink)

_A major theoretical statement by a distinguished political scholar explains why a policy of liberal hegemony is doomed to fail_ In this major statement, the renowned international-relations scholar John Mearsheimer argues that liberal hegemony, the foreign policy pursued by the United States since the Cold War ended, is doomed to fail. It makes far more sense, he maintains, for Washington to adopt a more restrained foreign policy based on a sound understanding of how nationalism and realism constrain great (...) class='Hi'>powers abroad. It is widely believed in the West that the United States should spread liberal democracy across the world, foster an open international economy, and build institutions. This policy of remaking the world in America’s image is supposed to protect human rights, promote peace, and make the world safe for democracy. But this is not what has happened. Instead, the United States has ended up as a highly militarized state fighting wars that undermine peace, harm human rights, and threaten liberal values at home. Mearsheimer tells us why this has happened. (shrink)

The Sāṃkhya Kārikā’s “mahat-buddhi” appears to be riddled with obscurity. Standard realist interpreters struggle to explain its cumbersome, textually unsupported bivalence, namely, how the mahat-buddhi can represent both a cosmological entity and a psychological capacity. Idealist readings, meanwhile, neglect the historically deep ontological meaning of this tattva by reducing it to a power of the transcendental ego. This paper moves beyond the impasse of the realism-idealism framework for interpreting the Sāṃkhya Kārikā and examines the mahat-buddhi through the existential phenomenology of (...) José Ortega y Gasset. It begins by re-framing classical Sāṃkhya metaphysics as an existential phenomenology of life, whereby life—as lived reality, not an external physical world or a field of mental experience—conveys the meaning of vyaktaprakṛti. From this, the paper then argues that the mahat-buddhi represents “the great awakening of life,” which is characterized by 5 key features: (1) purposive procreativity; (2) a power of illuminating discernment; (3) a principle of disclosure; (4) an existentially unitary, concentrated vitality; and (5) a capacity to take other-beings-as. (shrink)

With the removal of the ‘final state’ vision from the perception of historical process recasts the coexistence of differences as a perpetual condition of modernity. Given that ‘difference’ masks all too often inequality, perpetuity of the ‘wars of recognition’ is therefore a likely prospect, since the instability of all extant and emerging power settings triggers reconnaissance-through-battle. The politics of recognition, though, tends to be viewed and practiced, wrongly, as an alternative rather than complement of distributive justice, thereby inflaming rather than (...) mollifying the intensity of ‘recognition wars’. (shrink)

In recent years, AI research has become more and more computationally demanding. In natural language processing, this tendency is reflected in the emergence of large language models like GPT-3. These powerful neural network-based models can be used for a range of NLP tasks and their language generation capacities have become so sophisticated that it can be very difficult to distinguish their outputs from human language. LLMs have raised concerns over their demonstrable biases, heavy environmental footprints, and future social ramifications. In (...) December 2020, critical research on LLMs led Google to fire Timnit Gebru, co-lead of the company’s AI Ethics team, which sparked a major public controversy around LLMs and the growing corporate influence over AI research. This article explores the role LLMs play in the political economy of AI as infrastructural components for AI research and development. Retracing the technical developments that have led to the emergence of LLMs, we point out how they are intertwined with the business model of big tech companies and further shift power relations in their favour. This becomes visible through the Transformer, which is the underlying architecture of most LLMs today and started the race for ever bigger models when it was introduced by Google in 2017. Using the example of GPT-3, we shed light on recent corporate efforts to commodify LLMs through paid API access and exclusive licensing, raising questions around monopolization and dependency in a field that is increasingly divided by access to large-scale computing power. (shrink)

The living God.--The guest after God.--The hidden presence.--The power of vision.--Pursing God.--Listening to God.--The door.--Christ's yoke.--The fruits of the spirit.--Devout forgetting.--Devout remembering.

This article discusses the significance of international borders in Europe and Northeast Asia during the Cold War (1945–1989) and after. Using the concept of ‘moral hazard’, the article examines what happens when great powers frequently violate the borders of neighboring countries without suffering adverse repercussions. Norms of sovereignty and territorial integrity are viable only if large countries are willing to uphold them most of the time. The Soviet Union used or threatened to use military force against East European (...) countries on numerous occasions (1953, 1956, 1968, and 1980–1981) with impunity. The Russian Federation adopted a broadly similar policy toward neighboring countries that had been republics of the Soviet Union until 1991. Russian forces in Georgia, Moldova, Tajikistan, Belarus, and Ukraine served as instruments of Russian hegemony in those countries. Until 2014, Western governments made little or no effort to deter or counter Russian military encroachments in neighboring republics. By the principle of moral hazard, leaders in the Kremlin came to believe that they could act with a free hand in the former USSR. (shrink)

Herbert Marcuse examined the subjective and material conditions of radical social change and developed the "Great Refusal," a radical concept of "the protest against that which is." The editors and contributors to the exciting new volume The Great Refusal provide an analysis of contemporary social movements around the world with particular reference to Marcuse's revolutionary concept. The book also engages-and puts Marcuse in critical dialogue with-major theorists including Slavoj Žižek and Michel Foucault, among others. The chapters in this (...) book analyze different elements and locations of the contemporary wave of struggle, drawing on the work and vision of Marcuse in order to reveal, with a historical perspective, the present moment of resistance. Essays seek to understand recent uprisings-such as the Zapatistas in Mexico, the Arab Spring, and the Occupy movement-in the context of Marcuse's powerful conceptual apparatus. The Great Refusal also charts contemporary social movements against global warming, mass incarceration, police brutality, white supremacy, militarization, technological development, and more, to provide insights that advance our understanding of resistance today. Contributors include: Kevin B. Anderson, Stanley Aronowitz, Joan Braune, Jenny Chan, Angela Y. Davis, Arnold L. Farr, Andrew Feenberg, Michael Forman, Christian Fuchs, Stefan Gandler, Christian Garland, Toorjo Ghose, Imaculada Kangussu, George Katsiaficas, Douglas Kellner, Sarah Lynn Kleeb, Filip Kovacevic, Lauren Langman, Heather Love, Peter Marcuse, Martin J. Beck Matuštík, Russell Rockwell, AK Thompson, Marcelo Vieta, and the editors. (shrink)

“Witty, acerbic, and brilliant. Halton takes on truly basic philosophical issues, but unlike the great majority of cultural critics today, he is philosophically prepared and highly competent to do so. Halton’s extraordinary work is nearly unique among current writers in its relevance, incisiveness, and philosophical power.” (Bruce Wilshire, Rutgers University) “The Great Brain Suck is a wholly original book that draws on Eugene Halton’s careful empirical and conceptual work to offer critical insights into American life and scholarship. As (...) he details the ways that the American citizen has given way to the American consumer—the ways we have been fooled by the commodity magicians of commerce—Halton provides new, sound, and fascinating perspectives on both contemporary and historic American themes.” (Russell Belk, York University). (shrink)

Classical bourgeois philosophy takes its origins from Bacon and Descartes. Their thinking differs fundamentally from the traditional mode of thought of feudal society. Bacon and Descartes no longer regarded objective reality as something God given and referrable only to Him, as was the case with feudal-clerical ideology. They regarded objective reality as a reality attained and cognized by man. Bacon wrote: "The dominance of man over things is based fundamentally on crafts and sciences…. From this there develops, with iron necessity, (...) the perfection of human relationships and the broadening of the power of man over nature." And Descartes demands a philosophy that is in the highest degree useful to life, and "with the help of which, knowing the force and action of fire, water, the air, the stars, the heavens, and all the other bodies surrounding us just as clearly as we know the diverse occupations of our craftsmen, we would be in a position to utilize them just as accurately for every possible kind of application and thereby make ourselves the masters and lords of nature.". (shrink)

In the first part of this article I will explore the reasons for the loss of the Divine Feminine and the powerful mythologies and beliefs which have structured our present view of reality. These have split Nature from Spirit and mind from soul and led to the idea of our dominance of Nature rather than to a caring relationship with it. In the second part I will explore the transformation of this outdated view as our consciousness moves to a new (...) level of understanding and embraces a New Story. The greatest challenge of our time is to heal the split between Spirit and Nature and reconnect our rational mind with our neglected soul. (shrink)

Persia’s Imperial Power in Late Antiquity: The Great Wall of Gorgān and Frontier Landscapes of Sasanian Iran. By Eberhard W. Sauer; Hamid Omrani Rekavandi; Tony J. Wilkinson; and Jebrael Nokandeh. British Institute of Persian Studies Archaeological Monographs. Oxford: Oxbow Books, 2013. Pp. xvi + 711, illus. $150. [Distributed by the David Brown Book Co., Oakville, CT.].