This article addresses the seemingly paradoxical proliferation of coded systems designed to guarantee our safety and crises that endanger us. These two phenomena, it argues, are not opposites but rather complements; crises are not accidental to a culture focused on safety, they are its raison d'être. Mapping out the temporality of networks, it argues that crises are new media's critical difference: its exception and its norm. Although crises promise to disrupt memory – to disturb the usual programmability of our machines (...) by indexing ‘real time’ – they reinforce codes and coded logic: both codes and crises are central to the production of mythical and mystical sovereign subjects who weld together norm with reality, word with action. Codes and states of exception are complementary functions, which render information and ourselves undead. Against this fantasy and against the exhaustion that crisis as norm produces, the article ends by arguing that we need a means to exhaust exhaustion, to recover the undecidable potential of our decisions and our information through a practice of constant care. (shrink)

Spanning the 19th and 20th centuries and identifying multiple waves of modernization, this book illustrates how principles originating in Chinese Confucianism have impacted the modernization of East Asia, especially in Korea. It also analyzes how such principles are exercised at personal, interpersonal and organizational levels. As modernization unfolds in East Asia, there is a rising interest in tradition of Confucianism and reconsider the relevance of Confucianism to global development. This book considers the actual historical significance of Confucianism in the modernization (...) of the three nations in this region, China, Korea, and Japan through the nineteenth century and early twentieth century to the aftermath of the end of World War II. Examining the existing literature dealing with how Confucianism has been viewed in connection with modernization, it provides insight into western attitudes towards Confucianism and the changes in perceptions relative to Asia in the very process of modernization itself. (shrink)

The Master from Mountains and Fields is a fully annotated translation of the prose texts from the "collected works" of Sŏ Kyŏngdŏk (1489-1546), an influential Confucian scholar from the early Chosŏn period (1392-1910). A native of Songdo (also known as Kaesŏng) in present-day North Korea, Sŏ has loomed large in the Korean cultural imagination and appeared as an exceptional sage and popular hero in numerous tales, dramas, and films, yet his writings are little known outside the academic milieu. Also called (...) Master Hwadam, Sŏ embodied an archetype of the secluded scholar who remains hidden in "mountains and forests" to devote himself to his studies. Held in esteem in both South and North Korea today (a notable exception in contemporary studies on Chosŏn Neo-Confucianism), Sŏ and his ideas about Vital Energy influenced the great Korean Neo-Confucian debates of the sixteenth and seventeenth centuries surrounding the psychophysiological origins of morality as well as various non-orthodox intellectual trends in the late Chosŏn. His thought is fundamentally rooted in the cosmology based on the exegesis of the Book of Changes and follows the teachings of various early Chinese Neo-Confucian thinkers; it presents a vivid example of the eclectic nature of ideas and intellectual trends coexisting within what is generically called Neo-Confucianism out of convenience. This volume presents the first English translation of all prose writings attributed to Sŏ and most of the peritexts from his posthumously published collection Hwadam chip. It reflects the importance of literary compilations (munjip) in the intellectual history of Chosŏn and the complex process of the making of Confucian masters in Korea. Sŏ's prose works are concise and diverse and offer a glimpse at an author who thwarts stereotyping; an introduction and annotations provide further context. The lengthy endnotes that accompany each text make this a useful handbook for anybody interested in Chosŏn Korea and Confucianism, from students in East Asian and Korean studies to specialists in literary Chinese (hanmun) or East Asian intellectual history. (shrink)

Fisher, Jin, and Scott push a central assumption of syntactic bootstrapping: that learners have a universal bias to map each noun in a sentence onto a participant role (i.e., argument of the verb). They propose two enrichments: First, that children use both semantic and syntactic information in representing nouns that accompany a verb; second, that children expect continuity across a discourse. They provide evidence for both learning mechanisms among young children, further spelling out the precise mechanisms underlying syntactic bootstrapping.

In his recent essay, Mark Wenman highlighted parallels between Connolly’s theory of pluralism and earlier iterations of pluralism in the postwar period and the early twentieth century. Focusing on his account of postwar pluralism and especially his interpretation of Dahl, I argue that Dahl’s vision of democracy as polyarchy is fundamentally at odds with Connolly’s. A close reading of Dahl’s text and a consideration of the historical context suggest that Dahl’s theory effectively creates a depoliticized world where citizens are unresponsive (...) to claims about alternative possibilities of democratic life. (shrink)

In her recent essay, Jessica Whyte has challenged the tendency to repurpose Friedrich Hayek’s thought for a progressive and participatory politics. Objecting to such thinkers as Michel Foucault and William Connolly who find inspiration in Hayek’s critique of the monolithic political sovereign and his defense of spontaneous order, Whyte contends that his neoliberalism is actually predicated on the cultivation of politically submissive subjectivity and the curtailment of democratic politics. While agreeing with her substantive conclusions, I suggest that her conceptual frame (...) centered on the themes of invisibility and providentialism is limited in explaining Hayek’s ideas and, more generally, the operation of neoliberalism. Pace Whyte, I argue that Hayek’s neoliberalism does not simply stave off political challenges by obfuscation, but wages an active and highly visible campaign to recruit and interpellate individuals as market subjects. (shrink)

Interpreters are divided on the question of whether the phrase ‘form of life’ is used univocally in Wittgenstein’s later writings. Some univocal interpreters suggest that, for Wittgenstein, ‘form of life’ captures a uniquely biological notion: the biologically human form of life. Others suggest that it captures a cultural notion: the notion of differently enculturated forms of human life. Non-univocal interpreters, in contrast, argue that Wittgenstein does not use ‘form of life’ univocally, but that he uses it sometimes to highlight a (...) cluster of biological notions and sometimes a cluster of cultural ones. The debate between univocal and non-univocal readers has generated a raft of intricate, illuminating literature on both sides. If it remains to an extent open, it is partly as a result of the fact that the textual evidence available on this matter, in Wittgenstein’s later published and unpublished writings, is so limited. In this paper, I argue that considering Wittgenstein’s earlier treatment of ‘form’ can help to shed light on his later treatment of ‘form of life’. More specifically I argue that revisiting the Tractatus ’ treatment of ‘form’ gives us – perhaps surprisingly – reasons to support a non-univocal later reading of ‘forms of life’. (shrink)

ObjectiveThis pilot study aimed to evaluate the efficacy of a digital cognitive behavioral therapy in patients with cancer experiencing sleep problems.MethodsA total of 57 participants aged 25–65 years were randomly assigned to three groups—21 participants to a dCBT program, 20 participants to an app-based attentional control program, and 16 participants to a waitlist control group—and evaluated offline before and after the program completion. Of the 57 participants, there were a total of 45 study completers, 15 participants in each group. The (...) dependent variables were sleep quality scores, measured by the Pittsburgh Sleep Quality Index and health-related quality of life scores, measured using the Short-Form 36, and attentional bias scores from a dot-probe computer task.ResultsFor both the intention-to-treat and study-completers analyses, a significant increase supported by a large effect size was found in the quality of sleep score of the HARUToday Sleep group compared to both the app-based attentional control and the waitlist control group. However, no significant changes were found in the quality of life and attentional bias scores.ConclusionOur results suggest that the HARUToday Sleep app has the potential to serve as an intervention module to enhance the sleep quality of patients with cancer experiencing sleep problems. (shrink)

Individual responsibility is usually articulated either in terms of an individual’s intentions or in terms of the consequences of her actions. However, many of the situations we encounter on a regular basis are structured in such a way as to render the attribution of individual responsibility unintelligible in intentional or consequential terms. Situations of this type require a different understanding of individual responsibility, which I call conditioned responsibility. The conditioned responsibility model advances that, in such situations, responsibility arises directly out (...) of the conditions in which the individual finds herself, irrespective of her intentions or of the consequences of her actions. This model gives rise to a series of challenges, some of which, I propose, can be addressed by drawing on Wittgenstein’s later notion of form of life, together with the notion of honesty implicit in his early approach to ethics. (shrink)

I defend a new interpretation of Wittgenstein's notion of religious attitude in the Tractatus , one that rejects three key views from the secondary literature: firstly, the view that, for Wittgenstein, the willing subject is a transcendental condition for the religious attitude; secondly, the view that the religious attitude is an emotive response to the world or something closely modelled on this notion of emotive response; and thirdly, the view that, although the religious and ethical pseudo-propositions of the Tractatus are (...) nonsensical, they nevertheless succeed in expressing the religious attitude endorsed by Wittgenstein. In connection to the first, I argue that the notion of willing subject as transcendental condition is abandoned by Wittgenstein in the Notebooks and is no longer a feature of his position in the Tractatus . In connection to the second, I argue that the religious attitude is dispositional rather than emotive for Wittgenstein: it is a disposition to use signs in a way that demonstrates one's conceptual clarity. Finally, in connection to the third, I argue that the religious or ethical attitude is strongly ineffable in that it cannot be described, expressed or conveyed by language at all. (shrink)

This book advances a reading of Wittgenstein’s Tractatus that moves beyond the main interpretative options of the New Wittgenstein debate. It covers Wittgenstein’s approach to language and logic, as well as other areas unduly neglected in the literature, such as his treatment of metaphysics, the natural sciences and value. Tejedor re-contextualises Wittgenstein’s thinking in these areas, plotting its evolution in his diaries, correspondence and pre- Tractatus texts, and developing a fuller picture of its intellectual background. This broadening of the angle (...) of view is central to the interpretative strategy of her book: only by looking at the Tractatus in this richer light can we address the fundamental questions posed by the New Wittgenstein debate – questions concerning the method of the Tractatus , its approach to nonsense and the continuity in Wittgenstein’s philosophy. Wittgenstein’s early work remains insightful, thought-inspiring and relevant to contemporary philosophy of language and science, metaphysics and ethics. Tejedor’s ground-breaking work ultimately conveys a surprisingly positive message concerning the power for ethical transformation that philosophy can have, when it is understood as an activity aimed at increasing conceptual clarification and awareness. (shrink)

In this paper I explore the ethical responsibility of agents who find themselves in situations characterized by what I call the Individual Ethical Gap (IEG). Individual Ethical Gap situations are structured so as to rule out holding individuals responsible for their actions and omissions by virtue of the intentions behind or the consequences of their actions. I argue that, in IEG situations, individuals can nevertheless, depending on the circumstances, be held ethically responsible for their actions and omissions by virtue of (...) the conditions in which they find themselves operating. Individual Ethical Gap situations therefore give rise to what I call conditioned responsibility: responsibility stemming from the conditions in which one finds oneself enmeshed. This notion of an ethics stemming from conditions (rather than from consequences or intentions) gives rise to a particular form of vulnerability to error in our self- and other-ascriptions of ethical responsibility: a vulnerability in our ethical understanding. In the final section of the paper I use Pamela Sue Anderson’s discussion of vulnerability and of Kantian autonomy to show that this vulnerability arising from the conditioned aspect of our ethical responsibility need not be regarded as a threat to ethics but, on the contrary, as an element of belonging and of understanding that renders possible a more honest encounter with others and with the world. (shrink)

Wittgenstein's earlier treatment of causation and induction remains thought‐provoking and relevant to contemporary debates in the philosophy of science. Wittgenstein's approach to causation and induction in the Tractatus emerges in the context of two separate, but related discussions. A negative discussion that aims to expose a particular understanding of natural necessity as nonsensical, and a more positive discussion concerning the role played by laws in the natural sciences. In the Tractatus, Wittgenstein suggests that internal relations hold between propositions by virtue (...) of the latter's truth‐functional structures. Causal laws are instructions that circumscribe what counts as a senseful proposition of the causal form within an optional system. The natural necessity view (NNV) criticized by Wittgenstein in the Tractatus suggests that some relations of necessary entailment arise between possible states, not by virtue of any internal relations between them, but by virtue of the obtaining of certain laws of nature. (shrink)

Top down as well as bottom-up models of regulation are shifting to a governance paradigm characterized by the greater interaction among public, private and civil society sectors, as well as potential increased flexibility of law. As applied to intellectual property, particularly in the international context, governance literature is emerging but still episodic. In this Article, I examine the World Intellectual Property Organization’s Development Agenda, currently being implemented through its Committee on Development and Intellectual Property. WIPO’s efforts to address global development (...) goals with intellectual property can be theorized through the more participatory and dynamic legal mechanisms promised by global governance. Among the challenges are fragmentation, policy incoherence and a relative lack of due process of softer law, as enacted and as enforced. The pragmatic impact of this major WIPO initiative — evaluated both in terms of the projected benefits and risks of global governance — remains to be seen. (shrink)

本书分为两部分，第一部分为道家的本体诠释学：老子与海德格尔；第二部分为道家的象征诠释学：丹道理论的当代诠释。.

This paper puts forward an alternative interpretation of the argument for simple objects advanced in the 2.0s of the Tractatus. In my view, Wittgenstein derives the simplicity of objects directly from his account of possible states, complex objects and senseful propositions. The key to Wittgenstein's argument is the idea that, if there were no simple objects, possible states would not be necessarily possible. If this were the case, however, there would be no senseful language, in Wittgenstein's view. One of the (...) subsidiary aims of this paper is to question the idea that Wittgenstein posits simples because, without them, language would be infinitely analysable.1. (shrink)

Human trafficking is associated with a variety of adverse health and mental health consequences, which should be accurately addressed and documented in electronic health records.

En este artículo examino el debate entre los intérpretes epistémicos y descriptivistas de la discusión humeana de la inducción y el razonamiento probable. Los intérpretes epistémicos consideran a Hume como concernido principalmente con cuestiones relacionadas con la autoridad y justificación epistémica de nuestros principios y creencias inductivas. Los intérpretes descriptivistas, por contra, sugieren que lo que Hume pretende es explicar cómo se producen nuestras creencias, no dictaminar si están epistémicamente justificadas. En particular, me centro en tres de estas lecturas: dos (...) de ellas epistémicas, la tercera descriptivista. La primera interpretación epistémica, la de Peter Millican, nos presenta a Hume abrazando un escepticismo respecto a la inducción; la segunda lectura epistémica, de Louis Loeb, lo presenta como un externalista no escéptico a propósito de la inducción; la lectura descriptivista, defendida por David Owen, presenta a un Hume comprometido principalmente con la tarea científica de describir los mecanismos por los que llegamos a formar nuestras creencias. En este artículo propongo una interpretación alternativa a estas interpretaciones escépticas, externalistas y descriptivistas. Argumento que, aunque estas lecturas tienen innegables puntos de apoyo y ayudan crucialmente a mejorar nuestra comprensión del pensamiento de Hume, todas ellas enfrentan problemas potencialmente insuperables. Concluyo que la mejor estrategia que nos queda abierta pasa por perseguir una explicación que no sea ni escéptica ni externalista de la posición de Hume. Parte de mi objetivo es cuestionar una asunción implícita en estas tres lecturas, a saber: que para Hume el concepto de naturaleza humana es puramente descriptivo. (shrink)

Taking readers through key themes in Wittgenstein's thought, this is an essential introduction to one of the most important thinkers in 20th Century Philosophy.

In this paper, I explore Wittgenstein’s philosophical approach to physics, an approach that crystallises in the Tractatus and is then polished—rather than replaced—in his later writings. The question of Wittgenstein’s attitude towards science has been the subject of much scholarly debate. Wittgenstein maintained throughout his life that philosophy, ethics and religion should be kept separate from the natural sciences. In his view, any attempt to apply scientific methodologies to philosophical, ethical and religious discussions is both dangerous and futile. Some interpreters (...) have read this aspect of Wittgenstein’s thinking as expressing a strong hostility to science: Wittgenstein, they suggest, views science in an negative light and, for this reason, wishes to protect other areas from scientific encroachment. Wittgenstein certainly conveys on occasion a deep frustration with what he regards as the increasing dominance of science over other forms of culture. In Culture and Value, we find him writing. (shrink)

In this paper, I explore Wittgenstein’s philosophical approach to physics, an approach that crystallises in the Tractatus and is then polished—rather than replaced—in his later writings. The question of Wittgenstein’s attitude towards science has been the subject of much scholarly debate. Wittgenstein maintained throughout his life that philosophy, ethics and religion should be kept separate from the natural sciences. In his view, any attempt to apply scientific methodologies to philosophical, ethical and religious discussions is both dangerous and futile. Some interpreters (...) have read this aspect of Wittgenstein’s thinking as expressing a strong hostility to science: Wittgenstein, they suggest, views science in an negative light and, for this reason, wishes to protect other areas from scientific encroachment. Wittgenstein certainly conveys on occasion a deep frustration with what he regards as the increasing dominance of science over other forms of culture. In Culture and Value, we find him writing. (shrink)

Speech disfluencies can signal that a speaker is about to refer to something difficult to name. In two experiments, we found evidence that 4-year-olds, like adults, flexibly interpret a particular partner’s disfluency based on their estimate of that partner’s knowledge, derived from the preceding conversation. In entrainment trials, children established partner-specific shared knowledge of names for tangram pictures with one or two adult interlocutors. In each test trial, an adult named one of two visible tangrams either fluently or disfluently while (...) children’s eye-movements were monitored. We manipulated speaker knowledge in the test trials. In Experiment 1, the test-trial speaker was the same speaker from entrainment or a naïve experimenter; in Experiment 2, the test-trial speaker had been one of the child’s partners in entrainment and had seen half of the tangrams. When hearing disfluent expressions, children looked more at a tangram that was unfamiliar from the speaker’s perspective; this systematic disfluency effect disappeared in Experiment 1 when the speaker was entirely naïve, and depended on each speaker’s entrainment experience in Experiment 2. These findings show that 4-year-olds can keep track of two different partners’ knowledge states, and use this information to determine what should be difficult for a particular partner to name, doing so efficiently enough to guide online interpretation of disfluent speech. (shrink)

In this paper, we defend the view that, although Wittgenstein does not present an epistemology of religion in the sense of the term most commonly found in traditional philosophical texts, he does explore a different understanding of religious epistemology – one that aligns the religious attitude with a particular form of know-how.

The purpose of the paper is to analyse the translation into English and Korean of the old Polish criminal law terminology used by Adam Mickiewicz in his renown poem entitled “Master Thaddeus, or the Last Foray in Lithuania: A Nobility’s Tale of the Years 1811–1812, in Twelve Books of Verse” Mickiewicz (Pan Tadeusz czyli ostatni zjazd na Litwie. Historia szlachecka z roku 1811 i 1812 we dwunastu księgach wierszem). The research methods used encompass the analysis of parallel texts of the (...) poem. The authors first selected the fragments of the poem containing criminal law terminology. Next analysed two translations into English (Biggs in Master Thaddeus, or the last Forey in Lithuania—by Adam Mickiewicz, an Historical epic poem in XII books, translated from the original by Biggs, with a Preface by W.R. Morfill, M.A. and Notes, by the translator and Edmond Naganowski, Trübner et Comp, London, 1885 and MacKenzie in Adam Mickiewicz. Pan Tadeusz or the Last Foray in Lithuania. A Tale of the Gentry in the Years 1811 and 1812 translated into English verse with Introduction by Kenneth R. Mackenzie, Polska Fundacja Kulturalna, Londyn, 1990) and one into Korean Cheong et al. (『판 타데우시』 [Pan Tadeusz] Hankuk University of Foreign Studies, Seoul, 2005). The findings reveal that the terminology under scrutiny in the majority of cases must be considered obsolete and legal system-bound. Mickiewicz (1834) referred to the laws binding Poles under the Third Lithuanian Statute (Wilno, 1774). Therefore, the translators had to face the challenge of deciphering the appropriate meanings and finding equivalents sufficiently conveying them. (shrink)

本书讲述了禅宗道家的意境美学，及应用于禅画、书法、当代水墨与油画的抽象山水等造型艺术创作，参考海德格尔的此有诠释学与存有思想，来建构意境美学得本体诠释，进行以诠释学为核心的中西美学对话。.