There is a section in Samuel Delany’s magnificent autobiographical meditation, The Motion of Light in Water, that dramatically raises the problem of writing the history of difference, the history, that is, of the designation of “other,” of the attribution of characteristics that distinguish categories of people from some presumed norm.1 Delany recounts his reaction to his first visit to the St. Marks bathhouse in 1963. He remembers standing on the threshold of a “gym-sized room” dimly lit by blue bulbs. The (...) room was full of people, some standing, the rest an undulating mass of naked, male bodies, spread wall to wall. My first response was a kind of heart-thudding astonishment very close to fear. I have written of a space at certain libidinal saturation before. That was not what frightened me. It was rather that the saturation was not only kinesthetic but visible.2Watching the scene establishes for Delany a “fact that flew in the face” of the prevailing representation of homosexuals in the 1950s as “isolated perverts,” as subjects “gone awry.” The “apprehension of massed bodies” gave him a “sense of political power”:what this experience said was that there was a population—not of individual homosexuals … not of hundreds, not of thousands, but rather of millions of gay men, and that history had, actively and already, created for us whole galleries of institutions, good and bad, to accommodate our sex. [M, p. 174] 2. Samuel R. Delany, The Motion of Light in Water: Sex and Science Fiction Writing in the East Village, 1957-1965 , p. 173; hereafter abbreviated M. Joan W. Scott is professor of social science at the Institute for Advanced Study in Princeton, New Jersey. She is the author, most recently, of Gender and the Politics of History and is currently at work on a history of feminist claims for political rights in France during the period 1789-1945 as a way of exploring arguments about equality and difference. (shrink)

The purpose of this study was to determine the applicability of Buddhist practices in today’s workplaces. The findings were supported by interviews with Buddhist masters and Buddhist business practitioners, as well as literature review, through phenomenological analysis. As a means of presenting the main reasons why Buddhist practices should be considered in contemporary workplaces, a SWOT analysis is presented. In this analysis, a number of strengths for using Buddhist practices in workplaces are listed such as pro-scientific, greater personal responsibility, and (...) healthy detachment, while potential weaknesses such as non-harming, equanimity, and no competition are also reviewed. Both the strengths and the weaknesses could be listed in reverse if applied to a different extent. Among the opportunities were issues such as re-educating the world of business, enhancing personal ownership and a healthier society, while the threats comprised issues such as creating different imbalances, disinterest, and stationary development. (shrink)

This study examines how our personal values influence our judgment of the morality of some workplace behaviours. Sixty-nine undergraduates were asked to rank order separately Rokeach''s instrumental and terminal values in terms of their importance as guiding principles in their life. Subjects then read four scenarios, each of which described ethically questionable behaviour of the sort that might be encountered in business. They were then asked to rate whether or not the behaviour of the person described in the scenario was (...) ethical, and whether or not they had any intentions to rectify the situation. People with different value hierarchies perceived the targeted behaviours differently. For example, subjects who valued honesty perceived the behaviour as more immoral than subjects who did not value honesty. While the ranking of the instrumental valuehonesty was the best predictor of people''s judgments about the morality of the behaviour, their ranking of the instrumental valueambition was the best predictor of their behavioural intentions. (shrink)

RESUMEN:Este trabajo tiene por objeto analizar la articulación entre la afirmación del carácter racional de la fe, esto es, su dimensión latitudinaria, el escepticismo epistemológico, y su derivación práctica en un concepto de tolerancia restringido al interior del protestantismo. Se subrayará, en este sentido, el carácter estratégico de la articulación entre racionalidad de la fe y escepticismo, en cuanto permite apelar a la ignorancia con vistas a la tolerancia, sin por ello dejar de sostener la interpretación protestante del cristianismo, en (...) detrimento de la interpretación católica.PALABRAS CLAVE:LOCKE - LATITUDINARISMO - ESCEPTICISMO - TOLERANCIA - PROTESTANTISMOABSTRACT:This paper aims to analyze the articulation between faith rationality assertion, i.e. its latitudinarian aspect, its epistemological skepticism, and its practical implication in a restricted concept of tolerance within Protestantism. In this regard, we will emphasize the strategic feature of the link between faith rationality and skepticism, as it allows appealing to ignorance towards tolerance, without dropping the Protestant interpretation of Christianity, to the detriment of Catholic interpretation.KEYWORDS:LOCKE - LATITUDINARIANISM - SKEPTICISM - TOLERATION - PROTESTANTISM. (shrink)

The laser, first operated in 1960, produced light with coherence properties that demanded explanation. While some attempted a treatment within the framework of classical coherence theory, others insisted that only quantum electrodynamics could give adequate insight and generality. The result was a sharp and rather bitter controversy, conducted over the physics and mathematics that were being deployed, but also over the criteria for doing good science. Three physicists were at the center of this dispute, Emil Wolf, Max Born’s collaborator on (...) a canonical text on optics as a branch of classical electromagnetism, Roy J. Glauber, a student of Julian Schwinger and a high-energy particle theorist, and Leonard Mandel, both experimentalist and theorist and versed in the physics of photodetection. The story told here is thus one of three distinct research trajectories and of the explosion that occurred when, pushed into the well-financed field of laser studies, these trajectories collided. (shrink)

Book reviewed in this article: Ethics in Obstetrics and Gynecology. By Laurence B. McCullough and Frank A. Chervenak.

In the author's Relative lawlessness in intuitionistic analysis [this JOURNAL. vol. 52 (1987). pp. 68-88] and An intuitionistic theory of lawlike, choice and lawless sequences [Logic Colloquium '90. Springer-Verlag. Berlin. 1993. pp. 191-209] a notion of lawless ness relative to a countable information base was developed for classical and intuitionistic analysis. Here we simplify the predictability property characterizing relatively lawless sequences and derive it from the new axiom of closed data (classically equivalent to open data) together with a natural principle (...) of invariance under finite translation. We characterize relative lawlessness in terms of a notion of forcing. Finally, we study relative lawlessness on an arbitrary fan and show that the collection of lawless binary sequences (which is comeager in the sense of Baire) has probability measure zero. The reasoning is predominantly constructive. (shrink)

Kripke recently suggested viewing the intuitionistic continuum as an expansion in time of a definite classical continuum. We prove the classical consistency of a three-sorted intuitionistic formal system IC, simultaneously extending Kleene’s intuitionistic analysis I and a negative copy C° of the classically correct part of I, with an “end of time” axiom ET asserting that no choice sequence can be guaranteed not to be pointwise equal to a definite sequence. “Not every sequence is pointwise equal to a definite sequence” (...) is independent of IC. The proofs are by Crealizability interpretations based on classical ω-models ${\cal M}$ = $\left$ of C°. (shrink)

The. Metamorphosis. of. Motherhood. Patricia. Smith. Motherhood, as traditionally understood, is obsolete. It is not yet as obsolete as, say, knighthood, but it is moving just as inevitably in the same direction. No one wants to admit that, but it is ...

This paper develops a simple, conceptual, mathematical model for the evolution of holobionts. Its purpose is to clarify how holobiont selection may cause evolutionary change in the traits of holobionts.

Social interactions at fraternities that undergraduate women identified as places where there is a high risk of rape are compared to those at fraternities identified as low risk as well as two local bars. Factors that contribute to rape are common on this campus; however, both men and women behaved differently in different settings. Implications of these findings are considered.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Being and Time. A Translation of “Sein und Zeit by Martin HeideggerP. Christopher SmithMartin Heidegger. Being and Time. A Translation of “Sein und Zeit. Translated by Joan Stambaugh. Albany: State University of New York Press, 1996. Pp. xix + 487. Paper, $18.95.A new English translation of Heidegger’s best book, Sein und Zeit has been eagerly anticipated ever since the appearance of the Macquarrie/Robinson translation in 1962.1 For (...) anyone with an ear for German would find that, in turning Heidegger’s visceral prose into wooden terminology, this first pathbreaking and very scholarly translation failed completely to render the startling and wholly untraditional diction of this work, a diction that rocked a staid and stifling academia and that in lectures preceding the book’s publication had therefore attracted students in droves, among them Leo Strauss, Hanna Arendt, Hans-Georg Gadamer, Karl Löwith, Herbert Marcuse, and Hans Jonas. At long last, a new translation, Joan Stambaugh’s, is here, but, unfortunately, it is no better in this crucial regard, and it is not as scholarly either. (Macquarrie/Robinson do provide many detailed and useful accounts of their choices of translation.) Indeed, the new translation often seems to be a mere revision of the old and falls into much of the old translation’s terminological uprooting of Heidegger’s sometimes thick but always earthy language. Here are three examples.In S we find this rendering of Heidegger’s preliminary account of the phenomenological method he will apply in “laying out” our “factual” human existence “there” “in the world” of our cooperative taking care of life’s tasks:This “a priori” of the interpretation of Da-sein is not a structure which is pieced together, but rather a structure which is primordially and constantly whole. It grants various perspectives on the factors which constitute it. These factors are to be kept constantly in view, bearing in mind the preceding whole of this structure.(S 37)In M/R this same passage is translated, somewhat more readably and accurately, as:In the interpretation of Dasein, this structure is something ‘a priori’; it is not pieced together, but is primordially and constantly a whole. If affords us, however, various ways of looking at the items which are constitutive for it. The whole of this structure always comes first; but if we keep this constantly in view, these items, as phenomena, will be made to stand out.(M/R 65) [End Page 148]We note, first, how many of the M/R translations are taken over by S: “not a structure... pieced together,” which mistranslates “keine zusammengestückte Bestimmtheit” (SZ 41) or “not a determination arrived at bit by bit,” and “[structure]... primordial(ly) and constant(ly) (a) whole” for “eine ursprünglich und ständig ganze Struktur,” in which the English “primordial” turns the rather ordinary “ursprünglich” or “originally” into a technical term. Indeed, this phrase might best be rendered in more usual English along the lines of “This structure, assumed a priori... is originally, and continues to be, a whole.” For the point, lost in S but preserved in M/R with their “however,” is precisely that even though Dasein has been determined ahead of time to have the basic structure of a whole, we can still elucidate different sides of it phenomenologically by “throwing them into relief” (compare Heideger’s “phänomenal abzuheben”). In S, Heidegger’s pivotal “phänomenal” is lost altogether.Here, next, is how S renders Heidegger’s account of the call of conscience, which calls us back from our having lost ourselves in pressed busyness and vain chattering, at just that moment when these lose all their significance for us and go dead:The call is lacking any kind of utterance. It does not even come to words, and yet it is not at all obscure and indefinite. Conscience speaks solely and constantly in the mode of silence. Thus it not only loses none of its perceptibility, but forces Da-sein thus summoned and called upon to the reticence of itself.(S 252–53).And here is the M/R translation:The call dispenses with any kind of utterance. It does... (shrink)

The management of covid-19 and the so-called "new normality" have brought with a timely debate of ideas about the future of sovereignty. Leaving aside hegemonic and neoliberal technophilia, this debate has generated two mutually exclusive approaches based on controversial statements by the philosopher Giorgio Agamben, namely: one that foresees an undemocratic horizon subject to new technologies and another that emphasizes the transversal character and contradictory of these. In this work, by appealing to the theory of techno-economic paradigms, I critically set (...) out the main reasonings of the debate and I reflect on the future of democracy. (shrink)

Civic engagement in the form of social and moral awareness projects has grown in popularity among higher education practitioners in the past decades, and even more among business schools as a response to the many embarrassingly self-centered business CEO acts in recent years. Research thus far shows a wide variety of advantages tied to social and moral awareness projects, varying from greater understanding of students about the needs in society, and improved connections between the sponsoring institution and the community, to (...) more focus in students’ selection of future careers, and greater personal and professional emotional intelligence levels among these students. This article reviews the achievements of 156 undergraduate and graduate business students in regards to their social and moral responsibility projects, and the preferences they displayed in selecting the topics of these projects. (shrink)

Este artículo presenta una explicación del sentido común moderno a partir de una reconstrucción de lecturas críticas de Marx y Schumpeter. Se defiende que nuestro sentido común está estrechamente relacionado con la tecnología y que esta comporta fetichismo y funcionalidad. El artículo tiene cuatro partes. Primeramente, expongo las consideraciones generales que requiere una aproximación filosófica al sentido común y concreto la filosofía de la historia en la que baso mi análisis. Segundo, argumento que el sentido común moderno es indisociable de (...) la moral y la política y ambas lo son de posibles conflictos de tipo radical en cuanto al ser humano y su historia. Tercero, comento por qué estos posibles conflictos tienen que ver con lo que Marx llama en El capital la maquinaria capitalista y desarrollo esta idea desde la teoría de los paradigmas tecnoeconómicos. Finalmente, sostengo que esta teoría neoschumpeteriana debe ser criticada desde la filosofía, así como adoptada para una teoría y práctica críticas del sentido común moderno, el cual tiene en las gestiones de la COVID-19 un punto culminante. (shrink)

This study was designed to address the issue of whether there is a general processor for the perception of emotion or whether there are separate processors. We examined the relationships among three channels of emotional communication in 100 healthy right-handed adult males and females. The channels were facial, prosodic/intonational, and lexical/verbal; both identification and discrimination tasks of emotional perception were utilised. Statistical analyses controlled for nonemotional perceptual factors and subject characteristics (i.e. demographic and general cognitive). For identification, multiple significant correlations (...) were found among the channels. For discrimination, fewer correlations were significant. Overall, these results provide support for the notion of a general processor for emotional perceptual identification in normal adult subjects. (shrink)

Philosophical inquiries into the nature of consciousness have long been intrinsically tied to questions regarding the nature of the self. Although philosophers of mind seldom make reference to the role of cultural context in shaping consciousness, since antiquity culture has played a notable role in philosophical conceptions of the self. Western philosophers, from Plato to Locke, have emphasized an individualistic view of the self that is autonomous and consistent across situations, while Eastern philosophers, such as Lao Tzu and Confucius, have (...) argued for a collectivistic view of the self, one that is interconnected to others and embedded within specific social contexts and situations. Here we argue that a comprehensive theory of consciousness needs to account for the role of cultural context and its bidirectional interaction with neural and genetic mechanisms in shaping a variety of conscious phenomena, from visual perception to self- awareness. We review recent evidence of cultural variation in neurobiological mechanisms underlying these phenomena and discuss the implications of these cultural neuroscience findings for the study of consciousness. (shrink)

This paper introduces an extension A of Kleene's axiomatization of Brouwer's intuitionistic analysis, in which the classical arithmetical and analytical hierarchies are faithfully represented as hierarchies of the domains of continuity. A domain of continuity is a relation R(α) on Baire space with the property that every constructive partial functional defined on {α : R(α)} is continuous there. The domains of continuity for A coincide with the stable relations (those equivalent in A to their double negations), while every relation R(α) (...) is equivalent in A to ∃αA(α, β) for some stable A(α, β) (which belongs to the classical analytical hierarchy). The logic of A is intuitionistic. The axioms of A include countable comprehension, bar induction, Troelstra's generalized continuous choice, primitive recursive Markov's Principle and a classical axiom of dependent choices proposed by Krauss. Constructive dependent choices, and constructive and classical countable choice, are theorems, A is maximal with respect to classical Kleene function realizability, which establishes its consistency. The usual disjunction and (recursive) existence properties ensure that A preserves the constructive sense of "or" and "there exists.". (shrink)

This note explores the common core of constructive, intuitionistic, recursive and classical analysis from an axiomatic standpoint. In addition to clarifying the relation between Kleene’s and Troelstra’s minimal formal theories of numbers and number-theoretic sequences, we propose some modified choice principles and other function existence axioms which may be of use in reverse constructive analysis. Specifically, we consider the function comprehension principles assumed by the two minimal theories EL and M, introduce an axiom schema CFd asserting that every decidable property (...) of numbers has a characteristic function, and use it to describe a precise relationship between the minimal theories. We show that the axiom schema AC00 of countable choice can be decomposed into a monotone choice schema AC00m (which guarantees that every Cauchy sequence has a modulus) and a bounded choice schema BC00. We relate various (classically correct) axiom schemas of continuous choice to versions of the bar and fan theorems, suggest a constructive choice schema AC1/2,0 (which incidentally guarantees that every continuous function has a modulus of continuity), and observe a constructive equivalence between restricted versions of the fan theorem and correspondingly restricted bounding axioms \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${AB_{1/2,0}^{2^{\mathbb{n}}}}$$\end{document}. We also introduce a version WKL!! of Weak König’s Lemma with uniqueness which is intermediate in strength between WKL and the decidable fan theorem FTd. (shrink)