Under the sumptuous immensity of the sky, the snow covered the endless forests, the frozen rivers, the plains of an immense country, obliterating the landmarks, the accidents of the ground, levelling everything under its uniform whiteness, like a monstrous blank page awaiting the record of an inconceivable history.Increased interest in the experience of space in literature in recent decades has resulted in numerous commentaries on such topics as colonial space, geographical space, gendered space, liminal space, psychic space, and signifying space. (...) In fact, Con Coroneos suggests that Homi Bhabha’s “DissemiNation”1 considers as many as forty different types of space.2Conrad studies have not been silent during this... (shrink)

In times of crisis, when democracies are under threat, our lessons of justice and equality are best learnt from those who are marginalized or oppressed. There could be hope for democracy if responses to the attacks of September 11, for example, were characterized not by blind revenge but by democratic solidarity. To think of democracy in terms of non-realized ideals does not adequately challenge the failures of its promises. ‘Not to respond’ is often a strategic necessity for democratic discourse, which (...) recognizes failure as part of its evolutionist and utopian narrative. The internal dialectic of the unrealized finds in the negative instance of failure a strange moral coherence. Thus it is proposed to consider democracy as something de-realized rather than unrealized. The term ‘de-realized’ places the democratic experience at a distance, in a context not of its making, in order to de-familiarize it and to block its natural or normative reference. The idea is to see the potential of democracy in translation or in an extraterritorial sense. Democracy’s potential lies not in its failure but in its frailty. (shrink)

The COVID-19 pandemic revealed numerous weaknesses in pandemic preparedness and response, including underfunding, inadequate surveillance, and inequitable distribution of countermeasures. To overcome these weaknesses for future pandemics, WHO released a zero draft of a pandemic treaty in February, 2023, and subsequently a revised bureau's text in May, 2023. COVID-19 made clear that pandemic prevention, preparedness, and response reflect choices and value judgements. These decisions are therefore not a purely scientific or technical exercise, but are fundamentally grounded in ethics. The latest (...) treaty draft reflects these ethical considerations by including a section entitled Guiding Principles and Approaches. Most of these principles are ethical—they establish core values that undergird the treaty. Unfortunately, the treaty draft's set of principles are numerous, overlapping, and show inadequate coherence and consistency. We propose two improvements to this section of the draft pandemic treaty. First, key guiding ethical principles should be clearer and more precise than they currently are. Second, the link between ethical principles and policy implementation should be clearly established and define boundaries on acceptable interpretation, ensuring that signatories abide by these principles. (shrink)

With the Hegel Lecture 2010, held by Homi K. Bhabha, the Dahlem Humanities Center is launching the Open Access publication of the series. In his talk, Bhabha evokes the spirit of Hegel in an attempt to understand contemporary issues of ethical witness, historical memory and the rights and representations of minorities in the cultural sphere. Who is our neighbour today? What does hospitality mean for our times? Why is the recognition of others such an agonizing encounter with the (...) alterity of the self? The lecture examplifies how the “Third Space” - one of the key theories of Postcolonialism - helps us to establish a new understanding of cosmopolitanism and hospitality in a globalized world, based on the right of difference in equality. (shrink)

How can the question of authority, the power and presence of the English, be posed in the interstices of a double inscription? I have no wish to replace an idealist myth—the metaphoric English book—with a historicist one—the colonialist project of English civility. Such a reductive reading would deny what is obvious, that the representation of colonial authority depends less on a universal symbol of English identity than on its productivity as a sign of difference. Yet in my use of “English” (...) there is a “transparency” of reference that registers a certain obvious presence: the Bible translated into Hindi, propagated by Dutch or native catechists, is still the English book; a Polish émigré, deeply influenced by Gustave Flaubert, writing about Africa, produces an English classic. What is there about such a process of visibility and recognition that never fails to be an authoritative acknowledgement without ceasing to be a “spacing between desire and fulfillment, between perpetuation and its recollection … [a] medium [which] has nothing to do with a center” ?This question demands a departure from Derrida’s objectives in “The Double Session”; a turning away from the vicissitudes of interpretation in the mimetic act of reading to the question of the effects of power, the inscription of strategies of individuation and domination in those “dividing practices” which construct the colonial space—a departure from Derrida which is also a return to those moments in his essay when he acknowledges the problematic of “presence” as a certain quality of discursive transparency which he describes as “the production of mere reality-effects” or “the effect of content” or as the problematic relation between the “medium of writing and the determination of each textual unit.” In the rich ruses and rebukes with which he shows up the “false appearance of the present,” Derrida fails to decipher the specific and determinate system of address that is signified by the “effect of content” . It is precisely such a strategy of address—the immediate presence of the English—that engages the questions of authority that I want to raise. When the ocular metaphors of presence refer to the process by which content is fixed as an “effect of the present,” we encounter not plenitude but the structured gaze of power whose objective is authority, whose “subjects” are historical. Homi K. Bhabha is lecturer in English literature and literary theory at the University of Sussex. He is working at present on Power and Spectacle: Colonial Discourse and the English Novel and is commissioning and editing a collection of essays entitled Nation and Narration: Post-structuralism and the Culture of National Identity. He is also writing the introduction to the new English edition of Frantz Fanon’s Black Skin, White Masks. (shrink)

Bazzocchi disposes the text of the Tractatus in a user-friendly manner, exactly as Wittgenstein's decimals advise. This discloses the logical form of the book by distinct reading units, linked into a fashioned hierarchical tree. The text becomes much clearer and every reader can enjoy, finally, its formal and literary qualities.

In the name of hybridity and of « cultural difference », contrasted here from « cultural diversity », the author proposes a critique of the relativist liberalism which currently justifies the « multiculturalist » policies favoured in the UK, showing how such policies are linked with an ethnocentered form of universalism.

Containing selected papers on the fundamentals and applications of Complexity Science, this multi-disciplinary book presents new approaches for resolving complex issues that cannot be resolved using conventional mathematical or software models. Complex Systems problems can occur in a variety of areas such as physical sciences and engineering, the economy, the environment, humanities and social and political sciences. Complexity Science problems, the science of open systems consisting of large numbers of diverse components engaged in rich interaction, can occur in a variety (...) of areas such as physical sciences and engineering, the economy, the environment, humanities and social and political sciences. The global behaviour of these systems emerges from the interaction of constituent components and is unpredictable but not random. The key attribute of Complex Systems is the ability to self-organise and adapt to unpredictable changes in their environment. (shrink)

A leading figure in neuroaesthetics makes the case that aesthetic experience can be meaningfully measured by the tools of neuroscience.

Organisms that share the capability of storing information about experiences in the past have an actively generated background resource on which they can compare and evaluate more recent experiences in order to quickly or even better react than in previous situations. This is an essential competence for all reaction and adaptation purposes of living organisms. Such memory/learning skills can be found from akaryotes up to unicellular eukaryotes, fungi, animals and plants, although until recently, it had been mentioned only as a (...) capability of higher animals. With the rise of epigenetics, the context-dependent marking of experiences at both the phenotype and the genotype level is an essential perspective to understand memory and learning in all organisms. Both memory and learning depend on a variety of successful communication processes within the whole organism. (shrink)

This is a tribute to Ulrich Beck and a rumination on his legacy in work on cosmopolitanism, translation, anxiety, and memory. Historical transitions and symbolic transmissions open up urgent questions about the connection between the structure of collective memory and the system of cosmopolitical thought. Public memory is embedded in an affective matrix of anxiety which is capable of creating the conciliatory conditions of political virtue and of fueling the terror of political passion. The vicious and sudden turn of cosmopolitan (...) memory from reconciliation to revenge is less surprising if anxiety is seen as the translational moment that mediates relations between remembering and forgetting. Anxiety forces the discourse of cosmopolitan memory to confront its own alterity, negotiating a knife-edge balance between sympathy and antipathy. The ethics of cosmopolitanism is an anxious ethics of the past that refuses to die, confronting a future that will not wait to be born. (shrink)

Il saggio evoca lo spirito di Hegel, nel tentativo di comprendere le problematiche contemporanee legate alla testimonianza etica, alla memoria storica, ai diritti e alle rappresentazioni delle minoranze all'interno della sfera culturale. Chi č oggi il nostro vicino? Cosa significa ospitalitÀ di questi tempi? Perché il riconoscimento degli altri diviene spesso un incontro straziante con l'alteritÀ del sé? L'articolo esemplifica come il ‘Terzo Spazio' - uno dei concetti chiave del postcolonialismo - puň aiutarci a costruire una nuova concezione di ospitalitÀ (...) all'interno di un mondo globalizzato e cosmopolita, una concezione che poggia sul diritto alla differenza nell'uguaglianza. (shrink)

The escalation of contemporary distress migration has coincided with an intensification of intolerance, xenophobia and nativism precipitating enormous human suffering among the migrant and refugee community. This chapter examines some instances of the growing exclusionary trend in current refugee and migration policy and explores alternative strategic opportunities to enforce the human rights and humanitarian entitlements for distress migrants established by international norms.

Comparative study on Western, Eastern and Mongolian philosophy.

Bhabha, Georges Didi-Huberman, David Morgan and Lee Siegel, as well as a series of focused contributions by Yve-Alain Bois, Wendy Doniger, Kenneth Frampton, Martin E. Marty, John Hallmark Neff, Annemarie Schimmel, and Helen Tworkov consider how rapture resonate's both in a cultural context and within the experience of a single human being.

Wharton School professor G. Richard Shell lays out a systematic, values-to-action process that employees at all levels can use to manage conflicts, maintain their integrity, and achieve success in their lives and careers. Driven by dramatic, real-world stories from the front lines of today's workplace and based on the latest research, [this book] shows how to create value-based workplaces where everyone can thrive."--Back cover.

The Fourth Edition of this bestselling, highly regarded book has been fully revised to incorporate changes in law and clinical guidance making a vital impact on patient management, encompassing: The Equalities Act 2010 which provides a right of older people to treatment without discrimination ; Case law on withdrawing nutrition and hydration ; Updated guidance on resuscitation from the Resuscitation Council, the British Medical Association and the Royal College of Nursing ; The redefining of good medical practice by the General (...) Medical Council ; The abolition of the Liverpool Care Pathway with an updated guidance on end of life care and advance care planning. Expanded throughout, this new edition also integrates two entirely new chapters covering testamentary capacity and role of the physician, and religious beliefs and end of life issues. Its practical, reflective and informative approach continue to make it essential reading for all health professionals, particularly trainees, involved in making difficult decisions in the care of older persons. It is also highly recommended for undergraduate medical students. (shrink)

Human values, by their very nature, are situational and culture specific. It would, therefore, be unrealistic to think that we can 'transplant' or 'transport' values from one country or culture to another with ease. This text identifies suitable human values which cut across national boundaries and cultures to facilitate organisations wishing to advance their businesses and strategic management capabilities towards a functionally humane organisation (FHO).

This Is A New Release Of The Original 1910 Edition.