In his “Deep Inconsistency?” Eklund attacks arguments to the effect that some contradictions are true, and especially those based on the liar paradox, to be found in Priest’ In Contradiction. The point of this paper is to evaluate his case.

Introduction -- Prelude: a paradox of the ineffable. Schopenhauer's deep copy ; The Platonic solutions ; Four dialectical responses (after Nietzsche) -- Bloch's tone. The tone ; The natural klang ; The expressive tone ; Bloch's magic rattle ; The tone's inner ineffability ; The event-forms ; A dialectical account of music history ; Utopian musical speech -- Adorno's musical fracture. Adorno's tone ; Adorno's conception of history ; The tendenz des materials ; Music's language-like ineffability ; The immanent (...) critique ; The paradox of Mahler's vernacular ; The curve of inconsistency -- Interlude: Wittgenstein's silence -- Jankelevitch's inconsistency. Bergson and the inconsistency of time ; The aporetic source of fidelity ; Charm ; Cosmic silence ; Unwoven dialectics -- Deleuze and Guattari's rhythm. Deleuze's rhythm ; The rhythm of sense ; A structuralist quadrivium ; The rhythm of life ; Sonorous co-extensions -- Conclusion: a paradox of the vernacular. (shrink)

This dissertation explores three areas of philosophical interest: expressivist or non-cognitivist construals of normative discourse, normative construals of semantic discourse, and the plausibility of semantic non-factualism or irrealism. These three areas are not as unrelated as they may at first glance appear to be. In particular the work presented here demonstrates that the notions of disagreement and inconsistency play a crucial role in all three areas. ;Regarding the first area, it is argued that reflection on the nature of disagreement (...) and inconsistency yields some deep problems for expressivist construals of normative discourse. The best current attempts to provide an expressivist construal of normative discourse---due to Blackburn and Gibbard---model what disagreement and inconsistency amount to on the expressivist account on the way in which forbidding p conflicts with permitting p. However, closer examination of what exactly constitutes disagreement and inconsistency raises doubts about whether such a move is legitimate. Regarding the second area, it is argued that the normativity of meaning is required to explain how disagreement itself is possible. Finally, regarding the last area, it is argued that the attempts of Boghossian and Wright to establish that semantic non factualism inflates into global non-factualism are not successful. The notion of disagreement is once more crucial here. In particular it is argued that getting clear on what exactly it is to disagree is the key to seeing where Wright's line of reasoning goes astray. (shrink)

According to the traditional bundle theory, particulars are bundles of compresent universals. I think we should reject the bundle theory for a variety of reasons. But I will argue for the thesis at the core of the bundle theory: that all the facts about particulars are grounded in facts about universals. I begin by showing how to meet the main objection to this thesis (which is also the main objection to the bundle theory): that it is inconsistent with the possibility (...) of distinct qualitative indiscernibles. Here, the key idea appeals to a non-standard theory of haecceities as non-well-founded properties of a certain sort. I will then defend this theory from a number of objections, and finally argue that we should accept it on the basis of considerations of parsimony about the fundamental. (shrink)

In their insightful article, Brent Kious and Margaret Battin (2019) correctly identify an inconsistency between an involuntary psychiatric commitment for suicide prevention and physician aid in dying (PAD). They declare that it may be possible to resolve the problem by articulating “objective standards for evaluating the severity of others’ suffering,” but ultimately they admit that this task is beyond the scope of their article since the solution depends on “a deep and difficult” question about comparing the worseness of (...) two possible scenarios: letting someone die (who could have been helped) with not letting someone die (whose suffering could only be alleviated by death). In our commentary, we argue that creating such standards is more difficult than the authors assume because of the many types of deep uncertainties we have to deal with: (1) diagnostic, (2) motivational, and (3) existential. (shrink)

Richard Watson maintains that deep ecology suffers from an internal contradiction and should therefore be rejected. Watson contends that deep ecology claims to be non-anthropocentric while at the same time is committed to setting humans apart from nature, which is inherently anthropocentric. I argue that Watson’s objection arises out of a fundamental misunderstanding of how deep ecologist’s conceive of the ‘Self.’ Drawing on resources from Buddhism, I offer an understanding of the ‘Self’ that is fully consistent with (...) deep ecology, and does not lead to the anthropocentric contradiction that Watson identifies. The paper will proceed as follows: First, I articulate Watson’s objection, and briefly discuss the traditional deep ecology position. Next, I turn to a discussion of the ‘Self’ and show that there are conceptions of human nature that are not separate from ‘Nature.’ It will thus be shown that deep ecology is not inconsistent and need not be rejected. (shrink)

A popular and enduring approach to the liar paradox takes the concept of truth to be inconsistent. Very roughly, truth is an inconsistent concept if the central principles of this concept (taken together) entail a contradiction, where one of these central principles is Tarski's T-schema for truth: a sentence S is true if and only if p, (where S says that p). This article targets a version of Inconsistentism which: retains classical logic and bivalence; takes the truth-predicate “is true” to (...) pick out a property (and determine a non-empty extension relative to a given world); and holds that liar sentences exhibit a certain kind of indeterminacy in truth-value. Call such a view Modest Inconsistentism since it is somewhat more conservative in its outlook than various other forms of Inconsistentism. Such a modest view has its attractions: we retain the thesis that the liar sentence is meaningful; we get to respect the claims that there are truths and that there is a property of truth; we get to keep classical logic and bivalence; and, prima facie, no strengthened liar paradox is in the offing. The main aim in this paper is to show that Modest Inconsistentism, despite its initial attractions, is in deep trouble—because it does, after all, give rise to a strengthened liar paradox. We shall also see that there are related kinds of theory which are also subject to the same worry. (shrink)

Idealized scientific representations result from employing claims that we take to be false. It is not surprising, then, that idealizations are a prime example of allegedly inconsistent scientific representations. I argue that the claim that an idealization requires inconsistent beliefs is often incorrect and that it turns out that a more mathematical perspective allows us to understand how the idealization can be interpreted consistently. The main example discussed is the claim that models of ocean waves typically involve the false assumption (...) that the ocean is infinitely deep. While it is true that the variable associated with depth is often taken to infinity in the representation of ocean waves, I explain how this mathematical transformation of the original equations does not require the belief that the ocean being modeled is infinitely deep. More generally, as a mathematical representation is manipulated, some of its components are decoupled from their original physical interpretation. (shrink)

The problem of corruption in Indonesia is like an unbroken chain. Since the 1998 reformation until now, many persons with corruption cases involving politicians or officials have been arrested and even imprisoned. Among those entangled in corruption are many Muslim politicians and religious leaders known to the public as having a high level of religiosity and a clean reputation. Ideally, these Muslim politicians will be at the forefront of guarding the nation’s anti-corruption morality. However, the reality is different. This study (...) explains the discrepancy of the relationship between religiosity and anti-corruption attitudes by Muslim politicians. This study relies on a qualitative approach with a descriptive analysis of the online media findings regarding Muslim politicians’ corrupt behaviour. The results of this study indicate that there is no correlation between religiosity and unethical behaviour. Politicians entangled in corruption come from all circles of political parties, socio-economic levels, intellectuals and various religious backgrounds. It means that other factors besides religious morality encourage a person to commit corruption, such as motives for power, high political costs, a hedonistic lifestyle, an incompetent law enforcement system and a deep-rooted culture of corruption.Contribution: Efforts to eradicate corruption in Indonesia need to be carried out in an integrated and comprehensive manner with various approaches. Thus, the goal to minimise the corruption behaviour in Indonesia can be achieved. (shrink)

I offer a feminist critique of deep ecology as presented in the seminal papers of Naess and Devall. I outline the fundamental premises involved and analyze their internal coherence. Not only are there problems on logical grounds, but the tacit methodological approach of the two papers are inconsistent with the deep ecologists’ own substantive comments. I discuss these shortcomings in terms of a broader feminist critique of patriarchal culture and point out some practical and theoretical contributions which eco-feminism (...) can make to a genuinely deep ecology problematic. (shrink)

For all their antagonism, deep and social ecology do share at least this much: a lack of interest in the issues of animal rights, animal welfare, and vegetarianism. I argue that this disinterest is inconsistent with deep and social ecology's practical programs and philosophical foundations. Furthermore, while they ignore the animals' case for special moral recognition, both schools nevertheless exploit our special feelings (pro and con) toward animals in order to advance their own agendas concerning nature.

Contempt is typically studied as a uniquely human moral emotion. However, this approach has yielded inconclusive results. We argue this is because the folk affect concept “contempt” has been inaccurately mapped onto basic affect systems. “Contempt” has features that are inconsistent with a basic emotion, especially its protracted duration and frequently cold phenomenology. Yet other features are inconsistent with a basic attitude. Nonetheless, the features of “contempt” functionally cohere. To account for this, we revive and reconfigure thesentimentconstruct using the notion (...) of evolved functional specialization. We develop the Attitude–Scenario–Emotion model of sentiments, in which enduring attitudes represent others' social-relational value and moderate discrete emotions across scenarios. Sentiments are functional networks of attitudes and emotions. Distinct sentiments, includinglove,respect,like,hate, andfear, track distinct relational affordances, and each is emotionally pluripotent, thereby serving both bookkeeping and commitment functions within relationships. The sentimentcontemptis an absence ofrespect; from cues to others' low efficacy, it represents them as worthless and small, mutingcompassion,guilt, andshameand potentiatinganger,disgust, andmirth. This sentiment is ancient yet implicated in the ratcheting evolution of human ultrasocialty. The manifolds of thecontemptnetwork, differentially engaged across individuals and populations, explain the features of “contempt,” its translatability, and its variable experience as “hot” or “cold,” occurrent or enduring, and anger-like or disgust-like. This rapprochement between psychological anthropology and evolutionary psychology contributes both methodological and empirical insights, with broad implications for understanding the functional and cultural organization of social affect. (shrink)

Since the emergence of psychology, its relation with religion has been inconsistent. Their different sources and methodologies but common aims made them close or distanced. Today these disciplines acknowledged and learned to benefit from each other. The affect of religion/spirituality on human’s lives raised the attention of psychology and required the integration of these into psychotherapy. In order to approach the psychology-religion relation via the traces of religion within psychotherapy the paper deals with the necessity, the knowledge needed, the principles (...) when integrating religious/spiritual principles and practices into psychotherapy; finally the religious traces in psychotherapy. The paper comprises few Turkish examples together with the huge body of theoretical and practical examples on the topic. These theories and practices should be important examples for Turkey. By addressing the religious traces in psychotherapy the aim of the paper is to show that the cliff between psychology and religion is in fact not that deep.SummaryIt can be argued that psychology and religion have common interests relating the well-being of individuals. There is a huge body of research that emphasizes the implementation and necessity of cultural, religious, spiritual principles in professional psychology. The proprium of these models is to integrate the client’s religious/spiritual sources into therapy. Especially religious clients benefit from therapies that define their treatment goals around their religious views. However, it must be considered that if the disorder has a biological dimension and/or is severe psychopathologic pure religious interventions will not be sufficient. This paper traces the religious/spiritual principles within psychotherapies and shows that the cliff between religion and psychology is not that deep.At different places in the world therapy is done according to western standards. However, determining mental health or disorders according to western criteria might be problematic. In societies in which religious/spiritual life is an essential part of culture, religion plays a crucial role in people’s perception of disease and treatment. In mental health, spirituality is an important and primary source for coping. Empirical studies reveal the positive outcomes of religious practices such as personal prayer, repentance, meditation, and dhikir on mental and physical health. In light of this data it becomes clear that psychotherapies should be revised socio-culturally and culturally sensitive psychotherapies that cover belief and religious practices should be developed. Another need for the integration of religion, belief, and spirituality with psychotherapy is the significant effect of these experiences on individual’s lives. With regard to the broad impact of religion, psychological interventions solely might not be sufficient to fulfill human psychological needs. As studies show, religious clients expect religious practices in treatment as well as a therapist who is open and respectful to religious principles, ready to talk about own religious beliefs, willing to integrate religious matters into therapy. To fulfill these expectations therapists, need to be trained and educated in religious/spiritual matters. Additionally, the therapist must acknowledge and be conscious about her/his own worldview, religious commitment, and spiritual life. However, the therapist needs not to be religious him/herself or share the same religion as the client. It is sufficient that the therapist is open and receptive to the client’s beliefs so that these can be used as effective sources in therapy. Spiritual psychotherapy considers spirituality as one of the main sources of clients. Thus, it might be critical when the therapist has poor knowledge about religion when the client considers it as significant. This source might be helpful for the client in coping with his/her problems and limitations. Having knowledge about the client’s religion and culture might also be important to acknowledge his/her perceptions and beliefs. Because individuals’ understanding of disease, their beliefs about reasons for mental disorders, their expectations from the health system are important factors in seeking help and choosing therapy.Therapists who decide to integrate spiritual/religious principles into psychotherapy have to adhere to some ethical principles. The source and the degree of the psychological disorder are important, too. Even though the efficacy of religious rituals and spiritual interventions are extensive in each case it has to be investigated whether religiosity/spirituality is part of the problem or the solution. Certain aspects will guide the therapist in deciding whether to integrate religiosity/spirituality into the therapy process or not. Additionally, he/she has to gather information about the client’s religious/spiritual life (spiritual anamneses) in order to choose the most appropriate religious method and intervention. Today psychotherapy deals with coping, questions about the meaning, purpose, and way of life. Actually, these are issues with which religious traditions has dealt and proposed solutions for thousands of years ago. For example, ethical principles for mental health professionals correspond to those of religious teachings. The attitudes and the type of relationship recommended by the client-centered approach are also commended by religious teachings for all human relations. Beginning with the 1960’s an increasing interest in Buddhist teachings is observable among psychotherapists. Mental exercises (especially meditation) cause transformations in the self-perception and lead to enduring changes in consciousness. Religions such as Islam, Judaism, and Buddhism recommend meditation technics like contemplation, dhikr, and yoga. Confession in the Catholic Church has similarities with psychotherapeutic catharsis. Many cultures own one kind of forgiveness rituals of confessions. As studies report people benefit from these rituals. Forgiveness is a multifaceted issue with psychological and spiritual dimensions and involves cognitive, emotional, relational, and spiritual processes. Research indicates the religious and psychological functions of forgiveness. Many subjects such as personal prayer, hope, empathy, love, and tolerance are common issues of both, psychotherapy and religion/spirituality. Different psychotherapeutic approaches and especially positive psychology integrate these values that are valued by religion/spirituality into their theories and practices.In conclusion, the cliff between psychology and religion/spirituality is not that deep at it seems at first sight. They have many subjects in common. Individuals turn to religion and spirituality in times of crises. This makes it inevitable to include religion and spirituality into the therapeutic process. Because religions provide ways of coping, hope, and meaning in difficult times. This fact is recognized and accepted abroad and lead to the religious/spiritual psychotherapy movement, which will hopefully an inspiration for Turkish psychology as well. (shrink)

The catalogue raisonné compiled by art scholars holds information about an artist’s work such as a painting’s image, medium, provenance, and title. The catalogue raisonné as a tangible asset suffers from the challenges of art authentication and impermanence. As the catalogue raisonné is born digital, the impermanence challenge abates, but the authentication challenge persists. With the popularity of artificial intelligence and its deep learning architectures of computer vision, we propose to address the authentication challenge by creating a new artefact (...) for the digital catalogue raisonné: a digital classification model. This digital classification model will help art scholars with new artwork claims via a tool that authenticates a proposed artwork with an artist. We create this tool by training a machine learning model with 90 artists having at least 150 artworks and achieve an accuracy of 87.31%. We use the ResNet Convolutional Neural Network to improve accuracy and number of artist classes over state-of-the-art artist classification experiments using the WikiArt database. We address inconsistencies in the way scholars approach artist classification by providing a consistent method to recreate our dataset and providing a consistent method to calculate performance metrics based on imbalanced data. (shrink)

This paper investigates the question of characterizing first-order LFIs (logics of formal inconsistency) by means of two-valued semantics. LFIs are powerful paraconsistent logics that encode classical logic and permit a finer distinction between contradictions and inconsistencies, with a deep involvement in philosophical and foundational questions. Although focused on just one particular case, namely, the quantified logic QmbC, the method proposed here is completely general for this kind of logics, and can be easily extended to a large family of (...) quantified paraconsistent logics, supplying a sound and complete semantical interpretation for such logics. However, certain subtleties involving term substitution and replacement, that are hidden in classical structures, have to be taken into account when one ventures into the realm of nonclassical reasoning. This paper shows how such difficulties can be overcome, and offers detailed proofs showing that a smooth treatment of semantical characterization can be given to all such logics. Although the paper is well-endowed in technical details and results, it has a significant philosophical aside: it shows how slight extensions of classical methods can be used to construct the basic model theory of logics that are weaker than traditional logic due to the absence of certain rules present in classical logic. Several such logics, however, as in the case of the LFIs treated here, are notorious for their wealth of models precisely because they do not make indiscriminate use of certain rules; these models thus require new methods. In the case of this paper, by just appealing to a refined version of the Principle of Explosion, or Pseudo-Scotus, some new constructions and crafty solutions to certain non-obvious subtleties are proposed. The result is that a richer extension of model theory can be inaugurated, with interest not only for paraconsistency, but hopefully to other enlargements of traditional logic. (shrink)

This book is a stimulating and engaging discussion of philosophical issues in the foundations of classical electromagnetism. In the rst half, Frisch argues against the standard conception of the theory as consistent and local. The second half is devoted to the puzzle of the arrow of radiation: the fact that waves behave asymmetrically in time, though the laws governing their evolution are temporally symmetric. The book is worthwhile for anyone interested in understanding the physical theory of electromagnetism, as well for (...) the views it presents on philosophical issues such as causation, counterfactuals, laws, scienti c theories, models, and explanation. While philosophers of physics tend to focus on quantum mechanics and relativity, Frisch’s book shows that there are deep foundational issues in classical physics, equally worthy of attention. That said, let me lodge disagreement on some key points. Frisch argues from an alleged inconsistency in classical electromagnetism— that Maxwell’s equations, the Lorentz force law, and the conservation of energy cannot be jointly true—to the conclusion that the standard view of scienti c theories as a formalism plus an interpretation is incorrect. Consistency is a necessary condition of any view on which scienti c theories give us an account of “ways the world could be” (Frisch, , ). Since classical electromagnetism is successfully used by practicing physicists, consistency must be just one criterion of theory choice weighed equally among others. This is an intriguing idea, but I am not sure that consistency can be given up so easily. That road leads dangerously close to accepting orthodox ‘Copenhagen’ quantum mechanics. Surely the inconsistency of.. (shrink)

When Bertrand Russell alerted Gottlob Frege to an inconsistency in his Grundgesetze, Frege relinquished deep commitments. When Edward Evans-Pritchard alerted the Azande to an inconsistency in their beliefs about witchcraft inheritance, they did not revise their beliefs. Nor did they engage in the defensive maneuvers depicted in Plato’s dialogues. Evans-Pritchard characterized their indifference to contradiction as irrational. My historical thesis is that the ensuing anthropological debate mirrors the debate about the sorites paradox. I favor a simple explanation (...) of this parallelism: Evans-Pritchard’s witchcraft inheritance argument is a sorites argument—albeit in a form masked by the different ontologies of the Azande and Evans-Pritchard. Evans-Pritchard failed to recognize his witchcraft inheritance argument as a sorites paradox because he was witchcraft nihilist in a community of witchcraft realists. My general conjecture is that many of the irrationalities that seem distinctive of alien cultures are actually paradoxes that are universal. The irrationality of the aliens is real and profound; it is just not distinctive of those aliens or their cultures. The universality of the irrationality helps to explain Evans-Pritchard’s surprising success at understanding the Azande. Since he shares their core irrationality, Evans-Pritchard could simulate Azande thinking. Although I am attributing an anthropological illusion to Evans-Pritchard, I think it is one that coheres nicely with his compelling account of Azande. I am a conservative follower of Evans-Pritchard, trying to debug his research programme. I endorse all of his central doctrines and I rely on his insights. (shrink)

The design process in Kashmiri carpet weaving is distributed over a number of actors and artifacts and is mediated by a weaving notation called talim. The script encodes entire design in practice-specific symbols. This encoded script is decoded and interpreted via design-specific conventions by weavers to weave the design embedded in it. The cognitive properties of this notational system are described in the paper employing cognitive dimensions (CDs) framework of Green (People and computers, Cambridge University Press, Cambridge, 1989) and Blackwell (...) et al. (Cognitive technology: instruments of mind—CT 2001, LNAI 2117, Springer, Berlin, 2001). After introduction to the practice, the design process is described in ‘The design process’ section which includes coding and decoding of talim. In ‘Cognitive dimensions of talim’ section, after briefly discussing CDs framework, the specific cognitive dimensions possessed by talim are described in detail. (shrink)

The concept of lived experience plays a significant role in the social sciences in general and in philosophy in particular. The idea of lived experience as a social reality has been philosophized and given prime importance in the phenomenological tradition of philosophy. However, the work of Alfred Schutz, one of the phenomenologists on lived experience, has not been given adequate attention by either sociologists or philosophers. This paper attempts to understand how lived experiences are not merely individual or subjective experiences (...) but are also collective or social. Firstly, it suggests that lived experiences need to be understood in a broader context, namely that of the social and inter-subjectivity, which can be found in the Philosophy of Alfred Schutz. Thus, there is an attempt to show how Schutz’s philosophy broadly helps us understand lived experience as a social reality. Secondly, to justify how lived experiences are social and collective experiences, illustrations of the studies related to race, gender, and caste are given as a marker for lived experiences throughout the paper. So far, lived experience has been understood within the domain of individual or the subjective or merely in the first-person perspective. Hence, this paper provides some insights into investigating lived experience from the third-person perspective. (shrink)

Consumer complaining behavior (CCB) is an important stream of research and practice, as it links the domains of service failure and service recovery. CCB research, although extensive and temporally wide, exhibits a lack of concern for the underlying assumptions of scholarly inquiry. Researchers neither explicitly mention, nor consciously indicate their ontological, epistemological, and methodological assumptions. We systematically identify the extant CCB literature and map it to two well-accepted paradigmatic classifications (Burrell and Morgan 1979; Deetz Organization Science 7(2): 191–207, 1996). Normative (...) or functionalist paradigm with the assumptions of an objective external reality, a positivist epistemology, a determinist view of human nature, and nomothetic methodology emerges as the dominant CCB research paradigm. The implications of this dominance are discussed as a barometer of the future of CCB research and practice. (shrink)

Cognition is predominantly seen as information processing in multidisciplinary landscape of cognition studies, despite having had a formidable opposition from embodied and embedded perspectives in the last few decades. This paper analyses cognitive processes involved in different task domains of Kashmiri carpet weaving practice from the theoretical frameworks of cognitivism and situated-distributed cognition. After introducing the practice and its task domains (Section −1), paradigmatic cognitive activities involved in them are discussed and how these are explained by the two theoretical paradigms (...) and why the latter framework explains these processes better (Section-2). During this discussion (Section – 3), a way via culture impacts the practice and resultant cognitive operations turns out to be workspace of the actors. (shrink)

This article describes various ways actors in Kashmiri carpet weaving practice deploy a range of artifacts, from symbolic, to material, to hybrid, in order to achieve diverse cognitive accomplishments in their particular task domains: information representation, inter and intra-domain communication, distribution of cognitive labor across people and time, coordination of team activities, and carrying of cultural heritage. In this repertoire, some artifacts position themselves as naïve tools in the actors’ environment to the point of being ignored; however, their usage-in-context unfolds (...) their cognitive involvement in the tasks. These usages-in-context are shown through artifact analysis of their routine, improvised, and opportunistic uses, where cognitive artifacts like talim—the central artifact of this practice—are shown to play not only multifunctional roles beyond representation, but are also complemented by trade-specific skills bearing strong cognitive implications in a task. (shrink)

Cet article propose une sélection de bonnes feuilles du livre de 2013 The Undercommons, actuellement en voie de traduction pour une publication française en 2021. Y sont abordés les thèmes de la politique « encerclée » ( surrounded ), de la gouvernance, du planning et de la policy, de la logistique, ainsi que de ce qui fait de l’étude consacrée aux undercommons une philosophie du toucher.

The design process in Kashmiri carpet weaving is a distributed process encompassing a number of actors and artifacts. These include a designer called naqash who creates the design on graphs, and a coder called talim-guru who encodes that design in a specific notation called talim which is deciphered and interpreted by the weavers to weave the design. The technological interventions over the years have influenced these artifacts considerably and triggered major changes in the practice, from heralding profound cognitive accomplishments in (...) manually driven design process causing major alterations in the overall structure of the practice. The recent intervention is by the digital technology: on the one hand, it has brought precision and speedy processing in the design process, and on the other, it has eliminated some of the crucial actors from the practice. This paper, which forms part of a larger study on the situated and distributed cognitive process in Kashmiri carpet-weaving practice, describes the technological makeover of the design artifacts involved in this practice over the years and their resultant cognitive impact on the design process as well as on the practice. (shrink)

Si les publics improbables sont, fondamentalement, des publics faibles, ils nous surprennent aussi – et c’est leur principal cadeau, leur caractère exemplaire. Par un art de la transgression, ils rappellent combien la vie publique est une affaire commune, façonnée par les gens à certains moments, en certains lieux, animés par la lutte et l’imagination, et par la joie de se découvrir les uns les autres. Cet article identifie quatre figures d’agentivité sonique pratiquées par ces improbables publics : l’invisible, l’entendu par-dessus (...) l’épaule, l’itinérant et le faible. (shrink)

Si on analyse les stratégies publicitaires de la plateforme Netflix il devient possible de mieux comprendre le modèle de spectateur que celles-ci façonnent. En étudiant la comparaison avec la chaine câblée HBO mais aussi le matériel de la campagne promotionnelle TV Got Better, nous observons les promesses que Netflix adresse à son public potentiel (plénitude, participation, prestige et personnalisation) ainsi que son encouragement des pratiques de visionnement « en rafale ».

The design process in Kashmiri carpet weaving is a distributed process encompassing a number of actors and artifacts. These include a designer called naqash who creates the design on graphs, and a coder called talim-guru who encodes that design in a specific notation called talim which is deciphered and interpreted by the weavers to weave the design. The technological interventions over the years have influenced these artifacts considerably and triggered major changes in the practice, from heralding profound cognitive accomplishments in (...) manually driven design process causing major alterations in the overall structure of the practice. The recent intervention is by the digital technology: on the one hand, it has brought precision and speedy processing in the design process, and on the other, it has eliminated some of the crucial actors from the practice. This paper, which forms part of a larger study on the situated and distributed cognitive process in Kashmiri carpet-weaving practice, describes the technological makeover of the design artifacts involved in this practice over the years and their resultant cognitive impact on the design process as well as on the practice. (shrink)

Computational imagination (CI) conceives imagination as an agent’s simulated sensorimotor interaction with the environment in the absence of sensory feedback, predicting consequences based on this interaction (Marques and Holland in Neurocomputing 72:743–759, 2009). Its bedrock is the simulation hypothesis whereby imagination resembles seeing or doing something in reality as both involve similar neural structures in the brain (Hesslow in Trends Cogn Sci 6(6):242–247, 2002). This paper raises two-forked doubts: (1) neural-level equivalence is escalated to make phenomenological equivalence. Even at an (...) abstract level, many imagined and real actions turn out to be dissimilar. More so, some imagined actions have no corresponding real actions and vice versa, even though neural regions involved in imaginings and real action-perception are the same (Sect. 1). (2) At the implementation level, the hypothesis presents a mutually exclusive view of imagination and perception whereby imagination functions in the absence of the sensory feedback and is action based. Both these issues are contested here: Neither imagination functions in the absence of perception nor all forms of imaginings are action based; it is, rather, about conceiving possibilities which emerge during the perceptual stage itself (Sect. 2). For the modal aspect to arise, it is submitted that an integrative framework is required which Kant can provide for whom imagination is an indispensable part of perception. Kant’s views on concept-formation are presented here to illustrate this aspect (Sect. 3). The Paper is concluded with emphasizing the relevance of Kant’s views to the problems identified in the two sections. (shrink)

The squared paper or graphs are grid-based design representations used in engineering, industrial and craft design practices wherein designs are drawn over symmetrical grids. This paper reports grid-processing strategies undertaken by actors in a native craft practice, viz. Kashmiri carpet-weaving having three task contexts: (1) _design_, wherein designs are drawn on graph sheets and color scheme given by assigning practice-specific symbolic codes to the motifs by designers; (2) _coding_, wherein a cryptic script, called _talim_, is generated from these encoded graphs (...) by talim-writers; and (3) _weaving_, wherein this script is read, decoded and communicated in an equally cryptic trade-language by weavers among their teams. 32 video-recorded think-aloud sessions were conducted with talim-writers to understand their graph-processing and resultant coding strategies. The observations and qualitative analysis of transcripts revealed highly _situated_ strategies undertaken by experts keen on imbibing visuality of design embedded in the grids, in contrast to _embodied_ strategies undertaken by less-experienced coders keen on processing grids’ structural features and getting overwhelmed by grid-clutter in the process. In this landscape, the findings revealed a negotiated nature of errors instead of being deviations from the underlying grid and thereby objectively assessable. The paper makes recommendations for CAD systems to include more of those grid features exploited by experts during their graph processing to facilitate designers. (shrink)

Plutôt que d’abandonner ou d’écraser l’idée de la liberté de la presse – en la considérant comme naïve ou anachronique – mon but est de la faire revivre et de la redéployer pour plaider en faveur d’une valeur normative particulière : le droit du public à entendre. Je prétends que l’image dominante, historique et professionnalisée de la liberté de la presse – généralement définie comme toutes les libertés dont doivent bénéficier les journalistes pour poursuivre un intérêt public évident – privilégie (...) le droit individuel à la parole sur le droit du public à entendre, alors que ce dernier mérite d’être remis au cœur de nos débats. (shrink)

Chaque époque se caractériserait par des dispositifs rituels de rassemblement des publics qui reflètent une certaine configuration socio-politique : du rassemblement collectif de la tradition théâtrale au modèle individualisé de l’exposition dans le contexte moderne. Comment rassembler des publics face aux défis de notre siècle?

In my “Deep Inconsistency”, I compared my meaning-inconsistency view on the liar with Graham Priest’s dialetheist view, using my view to help cast doubt on Priest’s arguments for his view. Jc Beall and Priest have recently published a reply to my article. I here respond to their criticisms. In addition, I compare the meaning–inconsistency view with Anil Gupta and Nuel Belnap’s revision theory of truth, and discuss how best to deal with the strengthened liar.

This paper explores in detail Gorgias' defense of rhetoric in Plato 's Gorgias, noting its connections to earlier and later texts such as Aristophanes' Clouds, Gorgias' Helen, Isocrates' Nicocles and Antidosis, and Aristotle's Rhetoric. The defense as Plato presents it is transparently inadequate; it reveals a deep inconsistency in Gorgias' conception of rhetoric and functions as a satirical precursor to his refutation by Socrates. Yet Gorgias' defense is appropriated, in a streamlined form, by later defenders of rhetoric such (...) as Isocrates and Aristotle. They present it as an effective reductio against a critique of rhetoric that depends on the "harm criterion." This is puzzling, since Plato 's own critique of rhetoric does not depend on the harm criterion. On the other hand, Plato does seem to embrace the harm criterion as a more general principle—as if pre-emptively embracing the reductio —in his arguments about the good in the Meno and Euthydemus. Nonetheless, Isocrates and Aristotle seem to be deliberately misreading Plato on rhetoric: where he intends to criticize its intrinsic nature, they respond as if he were merely complaining about its contingent effects. (shrink)

This chapter discusses major theories of domestic justice in the context of South African Constitutional, statutory and case law. It begins by considering when it is permissible for legislators to restrict civil liberty. South Africa's Parliament has criminalised prostitution, liquor sales on Sundays and marijuana use, actions that few liberals would say should be illegal. However, South African law permits abortion, gambling and homosexual relationships, which many conservatives would criminalise. Is there any deep inconsistency here? Should South Africa (...) become more liberal or less? Then, this essay takes up the issue of the way the law ought to govern the distribution of personal property such as houses, TVs and money. Is it permissible for the state to force those who have acquired wealth without using force or fraud to give some of it to those with less? Libertarians say that it is not permissible, while redistributivists say that it is. If the latter are correct, are wealthy South Africans giving their fair share, and is the South African state redistributing it in the right way? Next, the discussion considers whether the law should protect private property, something that capitalists affirm and socialists deny. Despite its socialist disposition before the end of apartheid, the ANC has decisively promoted private ownership of the means of production. Has this been appropriate? Is there a 'third way' between the communism of the East and the capitalism of the West that South Africa should pursue? The chapter concludes by providing a brief summary of the use of legal coercion in the new South Africa along with readings for further consideration. (shrink)

Considerable scholarship over the last dozen years has greatly increased our understanding of Apology and Crito. However, the knottiest problem between these dialogues--the frequently noted apparent contradiction between Apology 29c-30c and Crito 51b-c, between Socrates’ pledge to disobey a court order to give up philosophy and his argument that legal authority absolutely obligates a citizen to obedience--is far from being resolved. In the end I argue that this contradiction is unresolved, despite numerous ingenious attempts to eliminate it, because it is (...) rooted in deep inconsistencies in Socrates’ principles and character. In the course of reaching a conclusion that most scholars have striven to avoid I review and dispute the major strategies on resolving the contradiction: that it is only apparent, because one of the views is not (unqualifiedly) Socrates’ or a sophisticated analysis of the rhetorical purposes of the dialogues eliminates any contradiction. (shrink)