As part of his program to unify linear algebra and geometry using the language of Clifford algebra, David Hestenes has constructed a (well-known) isomorphism between the conformal group and the orthogonal group of a space two dimensions higher, thus obtaining homogeneous coordinates for conformal geometry.(1) In this paper we show that this construction is the Clifford algebra analogue of a hyperbolic model of Euclidean geometry that has actually been known since Bolyai, Lobachevsky, and Gauss, and we explore its wider invariant (...) theoretic implications. In particular, we show that the Euclidean distance function has a very simple representation in this model, as demonstrated by J. J. Seidel.(18). (shrink)

For readers of Women in Clothes, a philosophical guide to fashion. We all get dressed. But how often do we pause to think about the place of our clothes in our world? What unconscious thoughts do we express when we dress every day? Can a philosophy of living be wrapped up in a winter coat? Can we see clothes not as objects, but as ideas? Dressed is the thinking person's book about clothes, exploring these questions by ranging freely from suits (...) to suitcases, from Marx's coat to Madame X's gown. Through literature and art, film and philosophy, philosopher Shahidha Bari unveils the surprising and subconscious ways what we wear communicates with us, about us, and for us. Dressed is about the hidden power of clothes in our culture and our daily lives, addressing the deepest questions of who we are, how we frame ourselves, and how we choose to face the world. (shrink)

I am an American born faith-based Kuchipudi Hindu dancer and educator with Indian ancestry regardless of what I wear. For the purposes of this article, I focus my attention on a dress narrative to explore an authentic self. Here, clothing is an artifact that creates an image that provokes a phenomenological experience. Dress choices become appropriate or inappropriate, religious or anti-religious depending upon the social constructions of culture. Also, there is a feminist issue that provokes a social construction of “delicate” (...) regardless of what I wear. The feminist dilemma incites my main question for this discourse. How can I maintain my authentic self as a faith-based Hindu dancer and educator regardless of my wardrobe? What is the appropriate attire in a particular setting? Does clothing provoke a certain phenomenological experience that requires consideration? What kind of narrative do I write with my wardrobe choice? Through a self-study that maintains a postcolonial theoretical framework, I propose a postcolonial theory of Cultural Becoming to develop a more authentic sense of self, based on my own lived experience of what it means to be me as a postcolonial educator who is simultaneously Eastern and Western. (shrink)

The Anthropocene is a radical reconceptualisation of the relationship between humanity and nature. It posits that we have entered a new geological epoch in which the human species is now the dominant Earth-shaping force, and it is rapidly gaining traction in both the natural and social sciences. This article critically explores the scientific representation of the concept and argues that the Anthropocene is less a scientific concept than the ideational underpinning for a particular worldview. It is paradigm dressed as epoch. (...) In particular, it normalises a certain portion of humanity as the ‘human’ of the Anthropocene, reinserting ‘man’ into nature only to re-elevate ‘him’ above it. This move promotes instrumental reason. It implies that humanity and its planet are in an exceptional state, explicitly invoking the idea of planetary management and legitimising major interventions into the workings of the earth, such as geoengineering. I conclude that the scientific origins of the term have diminished its radical potential, and ask whether the concept’s radical core can be retrieved. (shrink)

Dress serves as a discursive daily practice of gender, and this article explains the dress practices of Bosnian Muslim refugee women living in Vermont. These dress practices tend toward elaborate, carefully cultivated styles for hair, makeup, and dress. Based on participant observation, in-depth interviews, and secondary historical sources, the authors seek to explain the meanings and practice of these dress practices. They argue that gendered dress practices reflect agentic processes that are situated within the flow of time and are rooted (...) in relational processes that occur at the macrostructural level of history and nation and at the micro world of social interaction and lived experience. (shrink)

Numerous studies have found that many people believe that a provocatively dressed woman is at greater risk for sexual assault and bears some responsibility for her assault if she is attacked. Furthermore, in legal, academic, and public debates about sexual assault the appropriateness of the term ‘provocative’ as a descriptor of certain kinds of women’s clothing is rarely questioned. Thus, there is a widespread but largely unquestioned belief that it is appropriate to describe revealing or suggestive women’s clothing as ‘provocative’ (...) and that women who wear such clothing could provoke sexual assault and harassment from men. Yet it is rarely noted that only women’s clothing is described as sexually provocative. Men’s clothing, no matter how revealing, is never described as provocative. Why is this the case? This Article challenges the assumption that it is appropriate to describe women’s clothing as provocative. Drawing on on models of the legal defense of provocation and research on objectification and responsibility, this Article demonstrates that continued use of ‘provocative’ term normalizes and entrenches deeply problematic attitudes about women’s responsibility for men’s sexual behavior. The social interpretation of women’s clothing as provocative arises from the privileged social and legal status of men’s sexual arousal and the objectification of women’s bodies. Describing women’s clothing as provocative thus reinforces a problematic conception of women’s bodies and sexuality that is connected to women’s experiences of their bodies, their clothes, and shapes their vulnerability to sexual assault and social and legal attitudes to such attacks. (shrink)

There is, to all appearances, a philosophic hostility to fashionable dress. Studying this contempt, this paper examines likely sources in philosophy's suspicion of change; anxiety about surfaces and the inessential; failures in the face of death; and the philosophic disdain for, denial of, the human body and human passivity. If there are feminist concerns about fashion, they should be radically different from those of traditional philosophy. Whatever our ineluctable worries about desire and death, whatever our appropriate anger and impatience with (...) the merely superficial, whatever our genuine need to mark off the serious from the trivial, feminism may be a corrective therapy for philosophy's bad humor and self-deception, as these manifest themselves when the subject turns to beautiful clothes. (shrink)

Cross-dressing, as a cultural practice, suggests gender ambiguity and allows freedom of self expression. Yet, it may also serve to reaffirm ideological stereotypes and the binary distinctions between male and female, masculine and feminine, homosexual and heterosexual. To explore the nature and function of cross-dressing in Chinese and Western cultures, this paper analyzes the portrayals of cross-dressing heroines in two Chinese stories: The Ballad of Mulan, and The Butterfly Lovers. Distorted representations in the English translated texts are also explored..

There is, to all appearances, a philosophic hostility to fashionable dress. Studying this contempt, this paper examines likely sources in philosophy's suspicion of change; anxiety about surfaces and the inessential; failures in the face of death; and the philosophic disdain for, denial of, the human body and human passivity. If there are feminist concerns about fashion, they should be radically different from those of traditional philosophy. Whatever our ineluctable worries about desire and death, whatever our appropriate anger and impatience with (...) the merely superficial, whatever our genuine need to mark off the serious from the trivial, feminism may be a corrective therapy for philosophy's bad humor and self-deception, as these manifest themselves when the subject turns to beautiful clothes. (shrink)

Clothing is central to the worlds described in early modern utopian texts: of twenty-three utopian texts written and published in England between 1516 and 1656, 91 percent mention dress, and 82 percent contain more extensive description or comment upon clothing. Written by elite authors for elite readers, these texts assign clothing a leading role in the establishment and maintenance of social order in a range of areas, including governance, social and religious control, personal expression, and ideological stance. Separated from the (...) material constraints of the physical world, dress in these worlds has meaning rather than substance; we see how the authors think about dress and fashion—not how... (shrink)

Before someone opens her mouth to speak, her clothes are available for interpretation. This means that the way a person dresses provides the first information that we are presented with about her. This paper discusses the many ways in which people create and exchange meanings in communication through dress. In this case, dress serves both instrumental and communication functions. In addition to protecting the body from the elements, it also conveys socially relevant information via cultural categories, cultural processes, and individual (...) meaning. All of these are discussed using the Nigerian setting as a case study. (shrink)

This article traces the historical becoming of the contemporary supersaturation of images of queer and transgendered Iran through the narrative and tropic devices introduced by filmmakers in the past twenty years. I argue that the censorship code enforced by the Ministry of Culture and Islamic Guidance is partly responsible for the formation of what has come to be a ubiquitous figure in the New Iranian cinema: the "cross-dressing" or "passing" figure. By performing close readings of "Baran" and "Dokhtaraneh Khorshid"—two films (...) that are exemplary of a subgenre organized around the "cross-dressing" or "passing" figure—I identify a "transgender move": a temporary space of political and agential potential that many spectators—both domestic and diasporic—seek in the post 1990s New Iranian cinema. (shrink)

This article traces the historical becoming of the contemporary supersaturation of images of queer and transgendered Iran through the narrative and tropic devices introduced by filmmakers in the past twenty years. I argue that the censorship code enforced by the Ministry of Culture and Islamic Guidance is partly responsible for the formation of what has come to be a ubiquitous figure in the New Iranian cinema: the “cross-dressing” or “passing” figure. By performing close readings of Baran and Dokhtaraneh Khorshid—two films (...) that are exemplary of a subgenre organized around the “cross-dressing” or “passing” figure—I identify a “transgender move”: a temporary space of political and agential potential that many spectators—both domestic and diasporic—seek in the post 1990s New Iranian cinema. (shrink)

Extravagantly rich and exotic come to mind when thinking of the bygone world of Indian royalty, yet almost all of the 565 princely states abruptly and peacefully came to an end in 1947. In fact, the dazzling princely dress had come to represent subordination to the Queen of Britain. Because Indian rulers were unable to perform the princely duties of defending their state under colonial rule, Indian royalty directed their excess resources to the consumption of luxury goods. These goods, most (...) notably represented in their dress, came to symbolize the ruling class’s increasing incompetence in the governing of their states. (shrink)

Extravagantly rich and exotic come to mind when thinking of the bygone world of Indian royalty, yet almost all of the 565 princely states abruptly and peacefully came to an end in 1947. In fact, the dazzling princely dress had come to represent subordination to the Queen of Britain. Because Indian rulers were unable to perform the princely duties of defending their state under colonial rule, Indian royalty directed their excess resources to the consumption of luxury goods. These goods, most (...) notably represented in their dress, came to symbolize the ruling class’s increasing incompetence in the governing of their states. (shrink)

This paper examines the phenomenon of individual Athenians adopting elements of Persian clothing, making use of exotic items such as gold and silver drinking vessels, and the like, by comparison to what I argue is a similar sort of contact and exchange involving the European fabric trade and evolving standards of dress and fashion in the Early Modern Atlantic. The ancient literary and archaeological sources discussed document the reaction of a relatively insignificant, marginal people to the dress practices of a (...) more powerful and arguably far more sophisticated imperial power. I suggest that an appreciation of the character and intentions of the much better documented encounter between the English court and Amerindian ambassadors who visited it in the early 18th century provides a potentially useful corrective to the indigenous perspective of our Athenian sources. (shrink)

Rwanda is often depicted as a success story by policy makers when it comes to issues of gender. In this paper, we show how the problem of gendered inequality in agriculture nevertheless is both marginalized and instrumentalized in Rwanda’s agriculture policy. Our in-depth analysis of 12 national policies is informed by Bacchi’s _What’s the problem represented to be?_ approach. It attests that gendered inequality is largely left unproblematized as well as reduced to a problem of women’s low agricultural productivity. The (...) policy focuses on framing the symptoms and effects of gendered inequality and turns gender mainstreaming into an instrument for national economic growth. We argue that by insufficiently addressing the socio-political underlying causes of gendered inequality, Rwanda’s agriculture policy risks reproducing and exacerbating inequalities by reinforcing dominant gender relations and constructing women farmers as problematic and men as normative farmers. We call for the policy to approach gendered inequality in alternative ways. Drawing on perspectives in feminist political ecology, we discuss how such alternatives could allow policy to more profoundly challenge underlying structural constraints such as unequal gender relations of power, gender norms, and gender divisions of work. This would shift policy’s problematizing lens from economic growth to social justice, and from women’s shortcomings and disadvantages in agriculture to the practices and relations that perpetuate inequality. In the long term, this could lead to transformed gender norms and power relations, and a more just and equal future beyond what the dominant agricultural development discourse currently permits. (shrink)

Conditionalists say that the value something has as an end—its final value—may be conditional on its extrinsic features. They support this claim by appealing to examples: Kagan points to Abraham Lincoln’s pen, Rabinowicz and Rønnow-Rasmussen to Lady Diana’s dress, and Korsgaard to a mink coat. They contend that these things may have final value in virtue of their historical or societal roles. These three examples have become familiar: many now merely mention them to establish the conditionalist position. But the widespread (...) faith in such cases is, I believe, unjustified. This is because, surprisingly, the pen, the dress, and the coat cannot have final value. I argue that the problem is internal: these cases are ruled out by every conditionalist account of final value. Further, the problem with these well-known cases applies to most other supposed examples of extrinsic, final goods. Thus nearly all cases given to support the conditionalist view cannot succeed. I suggest a kind of diagnosis: I claim that these examples are best seen as instances of sentimental value, rather than final value. I close by providing a brief account of sentimental value and explain how it relates to instrumental, intrinsic, and final goodness. (shrink)

This article examines the reasons early Confucians offer to support the belief that clothing is formative of its wearer’s character, as well as the arguments other early Chinese texts raise to object to it. It focuses on early Confucian discourses about three representative items of clothing, including the cap used in the coming-of-age ceremony, the accessories made by jade, and a style of clothing named shenyi 深衣. These cases demonstrate that, in early Confucian thought, clothing is said to be able (...) to shape the wearer’s character by registering in the wearer its moral symbolism with both psychological-cognitive and bodily means. While this emphasis on symbolism also invites objections that undermine the normative status early Confucians want to ascribe to a specific style of clothing, their discourses still enrich the current understanding of Confucian self-cultivation, in terms of both its method and goals. (shrink)

This article documents the response of cooperative institutions that were required to adhere to new capital adequacy regulations traditionally geared for profit-maximising organisations. Using data from the Australian credit union industry, we demonstrate that the cooperative philosophy and internal corporate governance structure of cooperatives will lead management to increase capital adequacy ratios through the application of accounting window dressing techniques. This is opposite to the intended purpose of template regulation aimed at efficiently increasing operating margins and lowering risk. Our results (...) raise several debatable issues regarding the ethics of accounting management and the imposition of one-shoe-fits-all external regulation. (shrink)

Feminists have always been concerned with how the clothes women wear can reinforce and reproduce gender hierarchy. However, they have strongly disagreed about what to do in response: some have suggested that the key to feminist liberation is to stop caring about how one dresses; others have replied that the solution is to give women increased choices. In this paper, we argue that neither of these dominant approaches is satisfactory and that, ultimately, they have led to an impasse that pervades (...) the contemporary feminist debate. The problem is that both sides of the debate understand women’s complicity in patriarchal subordination as a matter of what women wear and do. Instead, we propose a phenomenological analysis that understands complicity as based in our relations to our clothes. Starting from this phenomenological perspective, we sketch a new relational feminist ethics of dressing. This alternative ethical paradigm cannot yield a simple recipe for how to dress or tell us what garments are off-limits. But it can offer a way to make critical feminist judgements about clothes without veering into a stifling new prescriptivism. (shrink)

I study the diffusion of codes of conduct in the German textile and apparel industry between 1997 and 2010. Using a longitudinal case study design, I aim to understand how the diffusion of this practice was affected by the way important “infomediaries”—a trade journal and a professional association—shaped its understanding within the industry. My results show that time-consuming processes of meaning reconstruction by these infomediaries temporarily hampered but finally facilitated the broader material diffusion of codes of conduct within the industry. (...) These findings detail existing conceptualizations of code diffusion as they demonstrate how infomediaries—through creation, use, and reconstruction of explanatory accounts as well as frames of reference—participate in defining the relevance and meaning of CSR practices. I move beyond prior empirical work as I explicitly assess not only processes of meaning construction evolving around a CSR practice but also how these processes over time coincide with quantitative patterns of its material diffusion. Implications of my findings for existing research on the diffusion of codes of conduct specifically and CSR practices in general as well as for conceptualizations of diffusion from institutional theory are discussed. (shrink)

This text argues that dress is a more persuasive means of uncovering the character of aesthetics in contemporary life than traditional examinations employing fine art. Traditionally, fine art was the most widely used means to illustrate and amplify the guise of aesthetics, and yet, despite this rich level of attention, the literature is generally disappointing and beset by confusion and criticism.

This paper is a commentary on C. Richard Panico’s article “Naked Leadership: Lead to Win Hearts and Minds.” The relationship between academic and practitioner literature on leadership is symbiotic. Both approaches have their limitations. Academic theories may be impractical and practitioner’s ideas are sometimes anecdotal and highly contextual. Yet, as the paper demonstrates, the two literatures can overlap in interesting ways.

This paper argues that the mode of statesmanship recommended in Utopia provides the framework for the Epigrams. While Utopia demonstrates the need for artful indirection by exposing the vices of a man too proud to adopt it, the Epigrams exhibit More's preparation for and practice of a tactfully philosophic statesmanship.

Journal of Philosophy of Education, Volume 56, Issue 1, Page 148-158, February 2022.

Journal of Philosophy of Education, Volume 56, Issue 1, Page 148-158, February 2022.

One of the central debates in cognitive science is the dispute over the role of representation in cognition: on computational/representational accounts, representations are theoretically central; on dynamic systems approaches in which cognition is investigated as a particular sort of physical process, representations play either no role, or, at best, a derivative one. But these two perspectives lead to a deeply unsatisfying theoretical divide: accounts situated in the representational camp are plagued by the inscrutable problem of intentionality, while those hedging towards (...) anti-representationalism seem incapable of saying anything theoretically interesting about high-level cognition. This unhelpful polarization is due in part, at least, to a muddy debate; while some take representationalism to be a commitment to the necessity of conceptual representations for cognition, representations the having of which require certain conceptual capacities, others do not. Recently, there has been a surge of work on non-conceptual representation. This article aims to add to this movement by suggesting a particular cognitive mechanism for non-conceptual representations, one that plays a pivotal role in making conceptual representations possible. One of the central consequences of this new view of representation is the possibility of a non-question-begging naturalistic account of intentionality. (shrink)

In this paper, I revisit Dr. R. C. Zaehner’s claim, found in “Vedanta in Muslim Dress” in “Hindu and Muslim Mysticism,” that an early Sufi mystic, Abū Yazīd al-Bisṭamī (d. 874), was strongly influenced by a mysterious teacher called Abū ‘Alī al-Sindī, who Zaehner claimed was a practitioner of Advaita Vedanta and taught al-Bisṭamī “ultimate truths” that appear to be gleaned directly from the Upaniṣads. I revisit Zaehner’s original claims and examine his conclusions in light of history and theology with (...) special attention to al-Bisṭamī’s shaṭḥiyāt, or ecstatic utterances, and his doctrine of fanā, or annihilation, alongside the teachings and writings of Adi Ṣankara. By demonstrating correlations in theology and situating them in the historical timeline, it becomes apparent that while it may be difficult to make absolute claims, the prospect of a transformative theological interchange is not only reasonably possible, but demonstratively likely, and has been ignored, glossed over, or denied by later biographers. By reclaiming this history, a door to further inquiry is opened, adding to the complexity and nuance of historical Muslim-Hindu encounters. (shrink)

Cruelty and morality seem like polar opposites – until they join forces. Beware those who persecute in the name of principle... -/- Following in the steps of Michel de Montaigne, the distinguished political philosopher Judith Shklar has argued that cruelty should be considered the supreme evil and that we should put it first among the vices. The essence of cruelty is to wilfully and needlessly inflict pain and suffering on another creature – be it an animal or a human being. (...) Closely related to this vice are malice and sadism, both of which involve taking pleasure or delight in the suffering of others. Although cruelty might not be peculiar to human beings, it is a familiar and pronounced feature of human nature and social life. One important feature of human cruelty is the way that it varies, both with respect to its instruments and when it is occasioned, depending on our particular cultural and social circumstances. With this in mind, we can ask: what is the relationship between cruelty and morality? -/- . (shrink)

Inside the Constitutional Court of South Africa hangs Judith Mason’s artwork, entitled The Man Who Sang and the Woman Who Kept Silent, more commonly known as The Blue Dress. Mason created the artwork to commemorate Phila Ndwandwe and Harold Sefola after hearing testimony from the perpetrators of their deaths at the South African Truth and Reconciliation Commission (TRC). In this article I explore how The Blue Dress contributes to the reimagining of human rights culture in South Africa in three key (...) ways. First, the artwork is a symbolic reparation that recognizes the harm suffered under apartheid. Second, the artwork is an alternative record of women’s experiences of sexual violence; experiences which are largely absent from the official TRC record. Third, the artwork is a form of judicial consciousness which keeps the past alive so that a different future can be imagined. I argue that The Blue Dress instantiates an “ethics of responsibility” in post-apartheid human rights discourse. That is, the responsibility to remember past violations of human rights in order to prevent future ones and the responsibility to recognize past triumphs of human rights in order to support future ones. The article draws on seven months of participant observation fieldwork at the Court, which included fifty-four interviews with judges, clerks, staff members, advocates, artists, curators, and visitors, as well as visual and archival research. (shrink)

This chapter contains sections titled: Introduction Reason One: To Preserve the Public Sphere Reason Two: Symbols May be Offensive Reason Three: Symbols May be Oppressive Reason Four: Symbols May be Disruptive Moving Forward: What Can Schools Reasonably Do? Conclusion Notes References.