The COVID-19 pandemic dramatically disrupted food and educational systems, laying bare institutional inadequacies and structural inequalities. While there has been ample discussion on impacts to the food system and higher education institutions separately, there has been little written through the perspective of people who navigate both. Farmers, researchers, graduate students, chefs, and many stakeholders contribute to community engaged scholarship (CES) in food systems, facing novel obstacles and opportunities with the spread of the pandemic. In this article, I utilize institutional ethnography (...) to center the experiences of the people who participated in or led CES projects during the spring and summer of 2020. The goal of this study is to understand how discourse and texts in the academic institution constrain the reality of CES partnerships and identify areas for change. My findings show that tenure and promotion guidelines and funding opportunities constrain CES partnerships, reducing opportunities for relationship building and discouraging innovative models of participation. Quantified evaluation metrics on grant rubrics and tenure and promotion guidelines privilege individual academic researchers growing large programs, writing lucrative grants for the university, and publishing profusely. However, community-led and decentralized projects were able to adapt to community priorities and sustain research projects during the pandemic. COVID-19 created obstacles to community engagement and allowed for creative approaches to community participation. By restructuring academic evaluation and funding processes to support problem-solving models of CES led by community partners, CES projects can support both academic and community priorities in times of disruption and relative stability. (shrink)

The Office of Communications, established by an Act of Parliament in 2003, is a new sector wide regulator in the UK, required to further the interests of what has been termed the ‘citizen-consumer’. Using a critical discursive approach, this article charts the unfolding debate among stakeholders in the new regulatory environment as they attempt to define the interests of citizens, consumers and the citizen-consumer. Ofcom has preferred to align the terms ‘citizen’ and ‘consumer’ so that the interests of both may (...) be met, as far as possible, through an economic agenda of market regulation. Among civil society groups, there is growing concern that the citizen interest is becoming marginalized as the consumer discourse becomes more widespread. We conclude by advocating the development of a positive definition of the citizen interests, distinct from the consumer interests, for the media and communications environment. (shrink)

This article explores gender inequities and sexual double standards in teens’ digital image exchange, drawing on a UK qualitative research project on youth ‘sexting’. We develop a critique of ‘postfeminist’ media cultures, suggesting teen ‘sexting’ presents specific age and gender related contradictions: teen girls are called upon to produce particular forms of ‘sexy’ self display, yet face legal repercussions, moral condemnation and ‘slut shaming’ when they do so. We examine the production/circulation of gendered value and sexual morality via teens’ discussions (...) of activities on Facebook and Blackberry. For instance, some boys accumulated ‘ratings’ by possessing and exchanging images of girls’ breasts, which operated as a form of currency and value. Girls, in contrast, largely discussed the taking, sharing or posting of such images as risky, potentially inciting blame and shame around sexual reputation (e.g. being called ‘slut’, ‘slag’ or ‘sket’). The daily negotiations of these new digitally mediated, heterosexualised, classed and raced norms of performing teen feminine and masculine desirability are considered. (shrink)

The orthodox view of anger takes desires for revenge or retribution to be central to the emotion. In this paper, I develop an empirically informed challenge to the retributive view of anger. In so doing, I argue that a distinct desire is central to anger: a desire for recognition. Desires for recognition aim at the targets of anger acknowledging the wrong they have committed, as opposed to aiming for their suffering. In light of the centrality of this desire for recognition, (...) I argue that the retributive view of anger should be abandoned. I consider and dismiss two types of moves that can be made on the part of a proponent of the orthodox view in response to my argument. I propose that a pluralist view, which allows for both retribution and recognition in anger, is to be preferred. (shrink)

Philosophical accounts of quantum theory commonly suppose that the observables of a quantum system form a Type-I factor von Neumann algebra. Such algebras always have atoms, which are minimal projection operators in the case of quantum mechanics. However, relativistic quantum field theory and the thermodynamic limit of quantum statistical mechanics make extensive use of von Neumann algebras of more general types. This chapter addresses the question whether interpretations of quantum probability devised in the usual manner continue to apply in the (...) more general setting. Features of non-type I factor von Neumann algebras are cataloged. It is shown that these novel features do not cause the familiar formalism of quantum probability to falter, since Gleason's Theorem and the Lüders Rule can be generalized. However, the features render the problem of the interpretation of quantum probability more intricate. (shrink)

In this paper the exclusive focus on large firms in the field of business ethics is challenged. Some of the idiosyncrasies of small firms are explained, and links are made between these and potential ethical issues. A review of the existing literature on ethics in small firms demonstrates the lack of appropriate research, so that to date we can draw no firm conclusions in relation to ethics in the small firm. Recommendations are made as to the way forward for small (...) firm business ethics research. Questions for investigation are suggested using micro, meso and macro perspectives. Much exploratory work needs to be done to lay the groundwork for this important area of social and commercial research in the future. (shrink)

Outlaw emotions are emotions that stand in tension with one’s wider belief system, often allowing epistemic insight one may have otherwise lacked. Outlaw emotions are thought to play crucial epistemic roles under conditions of oppression. Although the crucial epistemic value of these emotions is widely acknowledged, specific accounts of their epistemic role(s) remain largely programmatic. There are two dominant accounts of the epistemic role of emotions: The Motivational View and the Justificatory View. Philosophers of emotion assume that these dominant ways (...) of accounting for the epistemic role(s) of emotions in general are equipped to account for the epistemic role(s) of outlaw emotions. I argue that this is not the case. I consider and dismiss two responses that could be made on behalf of the most promising account, the Justificatory View, in light of my argument, before sketching an alternative account that should be favoured. (shrink)

Anger is often an appropriate reaction to harms and injustices, but is it a politically beneficial one? Martha Nussbaum (Journal of the American Philosophical Association 1 (1), 41–56, 2015, Anger and Forgiveness. Oxford University Press, 2016) has argued that, although anger is useful in initially recruiting agents for action, anger is typically counterproductive to securing the political aims of those harmed. After the initial shockwave of outrage, Nussbaum argues that to be effective at enacting positive social change, groups and individuals (...) alike, must move quickly out of the state of anger. Feminist theorists (Frye, The Politics of Reality. Crossing Press, 1983; Lorde, 1997; Narayan, Hypatia 3 (2): 31–48, 1988) on the other hand have for long highlighted the efficacy of anger, as well as its moral and epistemic value, in fighting against the oppressive status quo. It might be thought therefore that for political action to be effective, a continued state of anger is preferable. Protestors must after all create and sustain a sense of moral obligation and justice. A main way of doing so is to promote successive moral shocks that trigger outrage (Jasper, Emotion Review 6 (3): 208–213, 2014). I present a novel, empirically informed defense of anger’s efficacy in political action. Nussbaum holds a traditional view on the nature of anger, inherited from Aristotle and the Stoics, which holds that anger constitutively involves a desire for retribution. The view that anger is counterproductive falls out of this and is dominant in academic work as well as in our personal and political lives. Based on work in social psychology, I argue that we need to reconsider this. In doing so, I highlight anger’s aim for recognition, rather than retribution, as key. Furthermore, I uncover conditions for anger’s political efficacy, as well as reasons for why the traditional view of anger has been so pervasive. (shrink)

IRBs in action -- Everyone's an expert? Warrants for expertise -- Local precedents -- Documents and deliberations: an anticipatory perspective -- Setting IRBs in motion in Cold War America -- An ethics of place -- The many forms of consent -- Deflecting responsibility -- Conclusion: the making of ethical research.

Various philosophers authors have argued—on the basis of powerful examples—that we can have compelling moral or practical reasons to believe, even when the evidence suggests otherwise. This paper explores an alternative story, which still aims to respect widely shared intuitions about the motivating examples. Specifically, the paper proposes that what is at stake in these cases is not belief, but rather acceptance—an attitude classically characterized as taking a proposition as a premise in practical deliberation and action. I suggest that acceptance’s (...) theoretical usefulness in the ethics of belief has been hidden by its psychological obscurity. I thus aim to develop an empirically adequate and mechanistically specific psychological profile of acceptance. I characterize acceptance as centrally involving a cognitive gating function, in which we prevent a target belief state from having its characteristic downstream effects on reasoning, cognition, and action, and restructure those downstream processes. I then argue that there is substantial empirical support for the existence of the cognitive mechanisms needed to instantiate this view, coming from the science of emotion regulation. I argue that acceptance involves deploying the same mechanisms used in emotional response modulation to belief states: acceptance is doxastic response modulation. I then propose that having a better understanding of the psychological profile of acceptance leaves us better positioned to appreciate its potential usefulness for making progress on various puzzles within the ethics of belief. (shrink)

In this article I argue that characterizations of anger as a hostile emotion may be mistaken. My project is empirically informed and is partly descriptive, partly diagnostic. It is descriptive in that I am concerned with what anger is, and how it tends to manifest, rather than with what anger should be or how moral anger is manifested. The orthodox view on anger takes it to be, descriptively, an emotion that aims for retribution. This view fits well with anger being (...) a hostile emotion, as retribution is punitive. I will argue that a different view of anger deserves our attention. On this alternative view, anger aims for recognition of harms done, rather than for the punishment of those who have committed them. I argue that we have reason to favour a strong view that excludes retribution from anger’s main aims. In addition, I offer a diagnosis of the reasons that led the retributive view of anger to become, and remain, orthodoxy. This diagnosis provides indirect reason to give my descriptive proposal serious consideration, for it highlights that the orthodox view has dominated folk and philosophical conceptions of anger for reasons that do not speak in favour of the view’s veracity. The view that anger is a hostile emotion will therefore emerge as in need of serious scrutiny. (shrink)

In this paper I lay the foundations for the construction of an affective quality space. I begin by outlining what quality spaces are, and how they have been constructed for sensory qualities across different perceptual modalities. I then turn to tackle four obstacles that an affective quality space might face that would make an affective quality space unfeasible. After showing these obstacles to be surmountable, I propose a number of conditions and methodological constraints that should be satisfied in attempts to (...) construct an affective quality space. Before concluding, I detail the high explanatory pay-off such a project promises. (shrink)

This article seeks to expand business and society research in a number of ways. Its primary purpose is to redraw two core corporate social responsibility theories, enhancing their relevance for small business. This redrawing is done by the application of the ethic of care, informed by the value of feminist perspectives and the extant empirical research on small business social responsibility. It is proposed that the expanded versions of core theory have wider relevance, value, and implications beyond the small firm (...) context. The theorization of small business social responsibility enables engagement with the mainstream of CSR research as well as making a contribution to small business studies in scholarly, policy, and practice terms. (shrink)

Trust is a core feature of the physician-patient relationship, and risk is central to trust. Patients take risks when they trust their providers to care for them effectively and appropriately. Not all patients take these risks: some medical relationships are marked by mistrust and suspicion. Empirical evidence suggests that some patients and families of color in the United States may be more likely to mistrust their providers and to be suspicious of specific medical practices and institutions. Given both historical and (...) ongoing oppression and injustice in American medical institutions, such mistrust can be apt. Yet it can also frustrate patient care, leading to family and provider distress. In this paper, I propose one way that providers might work to reestablish trust by taking risks in signaling their own trustworthiness. This interpersonal step is not meant to replace efforts to remedy systemic injustice, but is an immediate measure for addressing mistrust in occurrent cases. (shrink)

In this book, Livingston develops the political implications of formal results obtained over the course of the twentieth century in set theory, metalogic, and computational theory. He argues that the results achieved by thinkers such as Cantor, Russell, Godel, Turing, and Cohen, even when they suggest inherent paradoxes and limitations to the structuring capacities of language or symbolic thought, have far-reaching implications for understanding the nature of political communities and their development and transformation. Alain Badiou's analysis of logical-mathematical structures (...) forms the backbone of his comprehensive and provocative theory of ontology, politics, and the possibilities of radical change. Through interpretive readings of Badiou's work as well as the texts of Giorgio Agamben, Jacques Lacan, Jacques Derrida, Gilles Deleuze, and Ludwig Wittgenstein, Livingston develops a formally based taxonomy of critical positions on the nature and structure of political communities. These readings, along with readings of Parmenides and Plato, show how the formal results can transfigure two interrelated and ancient problems of the One and the Many: the problem of the relationship of a Form or Idea to the many of its participants, and the problem of the relationship of a social whole to its many constituents. (shrink)

The phenomenon of self-anger has been overlooked in the contemporary literature on emotion. This is a failing we should seek to remedy. In this paper I provide the first ef-fort towards a philosophical characterization of self-anger. I argue that self-anger is a genuine instance of anger and that, as such, it is importantly distinct from the negative self-directed emotions of guilt and shame. Doing so will uncover a potentially distinctive role for self-anger in our moral psychology, as one of the (...) strongest affective motiva-tors for self-change. (shrink)

ArgumentMedieval authors adopted a range of postures when writing about the role of reason in matters of faith. At one extreme, the phrase “natural theology” was used, largely pejoratively, to connote something clearly inferior to revealed theology. At the other end, there was also a long tradition of what one might term “the impulse to natural theology,” manifested perhaps most notably in the embrace of Nature by certain twelfth-century authors associated with the school of Chartres. Only in the fifteenth century (...) does one find authors using natural reason to investigate religious truths who also employ the term “natural theology,” now in a positive light, for their activities. Among such thinkers, astrology and eschatology frequently played an important role. In that respect, the writings of fourteenth-century Bolognese jurist John of Legnano offer an important example of the place of astrological, prophetic, and apocalyptic material in late medieval natural theology. In his 1375 treatise De adventu Christi, Legnano demonstrated that ancient poets, pagan seers such as the Sibyls, and non-Christian astrologers had all predicted, like Old Testament prophets, the virgin birth of Christ. For Legnano, not simply was Creation part of God's revelation, but, equally importantly, the very categories of reason and revelation blur in a way that points toward the works of Renaissance humanists and lays a foundation for a model of natural vaticination that showed reason's capability to reach fundamental religious truths. (shrink)

Trust in medicine is often conceived of on an individual level, with respect to how people rely on particular clinicians or institutions. Yet as discussions of trust during the Covid‐19 pandemic highlighted, trust decisions are not always as individual or interpersonal as this conception suggests. Rather, individual instances of trusting behavior are related to social trust, which is conceived as a willingness to be vulnerable to people in general, based on a sense of shared norms. In this essay, I propose (...) that individual and social trust are connected to each other in what can be termed a “climate of trust.” I explain how masking trends during the pandemic facilitated a “climate of distrust,” and I consider the role that clinicians might play in transforming climates of distrust into climates of trust. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Speculative Philosophy 17.1 (2003) 73-75 [Access article in PDF] Retrieving Experience: Subjectivity and Recognition in Feminist Politics. Sonia Kruks. Ithaca and London: Cornell University Press, 2001. Pp. xii + 200. $35.00 h.c. 0-8014-3387-8; $16.95 pbk. 0-8014-8417-0. Sonia Kruks' latest book, Retrieving Experience, is a valuable contribution to ongoing debates about the relevance of feminist philosophy in a period of relative political quietism. It also offers timely (...) reminders of historical continuities between phenomenological and postmodern conceptions of subjectivity and political engagement. Drawing on Merleau-Ponty, Beauvoir, Fanon, and the later Sartre, Kruks proposes to "explore women's embodied experiences" and to "ask whether they might not offer some means to help build affective bonds among women who are in many ways radically different from one another" (6). The book approaches this task by means of two secondary issues. First, should feminist thought be oriented by phenomenological or postmodernist theoretical strategies? Second, can women's embodied experience be the conceptual basis for political and epistemological practices that avoid the pitfalls of "identity politics" or an "epistemology of provenance"? The answer to both questions comes through the notion of praxis developed in Sartre's Critique of Dialectical Reason. By thinking of embodiment as praxis or work, a strategy implicit in Beauvoir's idea that "one is not born, but rather becomes, a woman." Kruks seeks to resolve the ethical affront of finding one's individuality reduced to the "generality" of a collective—the ethical affront to which feminists of various generations and theoretical persuasions must respond.Retrieving Experience explores the significance of recognition as a political norm. Identifying Sartre's Anti-Semite and Jew as a pivotal work in the history of identitarian theorizing, she situates recent appeals for race- and gender-based political mobilization in the United States with respect to the dialectical relationship between the Look, shame, and recognition existentialists observed in situations of anti-Semitic and colonial domination during and immediately after the Second World War. Legitimating knowledge gained under oppressive conditions formed an important element of African, Southeast Asian, and ultimately African-American and feminist resistance to cultural imperialism. However, Kruks warns, discourses of "recognition" risk placing the blame for group domination on individuals' face-to-face interactions while concealing the role of state and economic institutions in enabling social disdain to systematically damage a group's quality of life. Moreover, they suggest that the experience of subjugation alone justifies knowledge claims or counts, without further elaboration, as an act of political engagement. Kruks argues that knowers and actors need to identify conceptual and practical mediations enabling individual interactions, experiences, and strategies to prompt the recognition and transformation of [End Page 73] group situations. Sartre's notion of praxis, she suggests, explains how an individual can participate in a collectivity while acting autonomously or acquiescing to subjection.The most important passages in Retrieving Experience examine the affective aspects of the decision to take up a political identity or engage in political action. Going beyond Sartre's account of mediations, Kruks suggests that the sensory and emotional qualities of embodiment are themselves mediators, the products of praxis as well as its vehicles. Since any act of social knowledge involves the emotions, affect plays an important role in the process whereby individuals from different cultural, economic, and bodily situations learn about and shape one another's' environment through the act of knowledge. Individuals, then, may have a moral responsibility to learn about others in a way that gives them "sympathetic bodies." Drawing on Maria Lugones' social epistemology, Kruks argues that "world-traveling" or existing simultaneously in several communities or sets of power relations is a bodily act, but also a fully cultural, ethical act rather than a natural way of being. One is not born, but becomes, an embodied knower. Understanding female embodiment as a kind of work or "world-traveling" praxis enables feminist solidarity—"respectful recognition" to replace a historically implausible "sisterhood" or a distinct epistemological perspective as a regulative ideal for feminist politics.But how far can the... (shrink)

In aesthetics, the topic of intentions comes up most often in the perennial debate between intentionalists and anti-intentionalists over standards of interpretation. The underlying assumptions about the nature and functions of intentions are, however, rarely explicitly developed, even though divergent and at times tendentious premises are often relied upon in this controversy. Livingston provides a survey of contentions about the nature and status of intentions and intentionalist psychology more generally, arguing for an account that recognizes the multiple functions fulfilled (...) by intentions in the lives of temporally situated agents who deliberate over what to do, settle on ends and means, and try to realize some of their plans. Artists’ intentions are the same sorts of attitudes that we attribute to ourselves and to others as we attempt to describe, explain, and predict our actions. As such, intentions are relevant not only to debates over the interpretation of works of art but also to a range of other basic topics in the philosophy of art, including artistic creation and authorship, the ontology of art, the nature of texts, works, versions, and life-works, and the status and nature of fiction and fictional truth. With regard to the controversy over the interpretation of art, Livingston advocates a ‘partial’ intentionalism. Intentions are never infallible, so there is a conceptual gap between the completed work and the intentions that initiated and guided its making. Yet in spite of the fallibility of intentions and of our beliefs and claims about them, intentions regularly contribute to the determination of a work’s features, including implicit meanings, the recognition of which requires the uptake of the artist’s intentional design. Partial intentionalism also finds support in the idea that at least one sort of artistic value depends on the artist’s skilful accomplishment of intentions. (shrink)

Doxastic involuntarism—the thesis that we lack direct voluntary control (in response to non-evidential reasons) over our belief states—is often touted as philosophical orthodoxy. I here offer a novel defense of doxastic voluntarism, centered around three key moves. First, I point out that belief has two central functional roles, but that discussions of voluntarism have largely ignored questions of control over belief's guidance function. Second, I propose that we can learn much about doxastic control by looking to cognitive scientific research on (...) control over other relevantly similar mental states. I draw on a mechanistic account of control of the guidance function for “emotion-type states,” and argue that these same cognitive control mechanisms can used to block doxastic guidance. This gives us an account of “back-end” doxastic control which can be deployed for reasons which are not the right kinds of reasons to support “front-end” belief formation—i.e., non-evidential reasons. Third, I argue that comprehensive, self-directed exercises of this kind of control can amount to an underappreciated kind of voluntarism. This form of voluntarism is available to any account of belief that takes guidance-instantiation to be at least partly constitutive of believing. Finally, I discuss objections to, and upshots of, the view. (shrink)

Here Donald Livingston traces this distinction through all of Hume's writings and reveals its relevance for contemporary discussion.

In aesthetics, the topic of intentions comes up most often in the perennial debate between intentionalists and anti-intentionalists over standards of interpretation. The underlying assumptions about the nature and functions of intentions are, however, rarely explicitly developed, even though divergent and at times tendentious premises are often relied upon in this controversy. Livingston provides a survey of contentions about the nature and status of intentions and intentionalist psychology more generally, arguing for an account that recognizes the multiple functions fulfilled (...) by intentions in the lives of temporally situated agents who deliberate over what to do, settle on ends and means, and try to realize some of their plans. Artists’ intentions are the same sorts of attitudes that we attribute to ourselves and to others as we attempt to describe, explain, and predict our actions. As such, intentions are relevant not only to debates over the interpretation of works of art but also to a range of other basic topics in the philosophy of art, including artistic creation and authorship, the ontology of art, the nature of texts, works, versions, and life-works, and the status and nature of fiction and fictional truth. With regard to the controversy over the interpretation of art, Livingston advocates a ‘partial’ intentionalism. Intentions are never infallible, so there is a conceptual gap between the completed work and the intentions that initiated and guided its making. Yet in spite of the fallibility of intentions and of our beliefs and claims about them, intentions regularly contribute to the determination of a work’s features, including implicit meanings, the recognition of which requires the uptake of the artist’s intentional design. Partial intentionalism also finds support in the idea that at least one sort of artistic value depends on the artist’s skilful accomplishment of intentions. (shrink)

The definitions and conceptualizations of health, and the management of healthcare have been challenged by the current global scenarios (e.g., new diseases, new geographical distribution of diseases, effects of climate change on health, etc.) and by the ongoing scholarship in humanities and science. In this paper we question the mainstream definition of health adopted by the WHO—‘a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity’ (WHO in Preamble to the constitution of (...) the World Health Organization as adopted by the international health conference, The World Health Organization, 1948)—and its role in providing tools to understand what health is in the contemporary context. More specifically, we argue that this context requires to take into account the role of the environment both in medical theory and in the healthcare practice. To do so, we analyse WHO documents dated 1984 and 1986 which define health as ‘coping with the environment’. We develop the idea of ‘coping with the environment’, by focusing on two cardinal concepts: adaptation in public health and adaptivity in philosophy of biology. We argue that the notions of adaptation and adaptivity can be of major benefit for the characterization of health, and have practical implications. We explore some of these implications by discussing two recent case studies of adaptivity in public health, which can be valuable to further develop adaptive strategies in the current pandemic scenario: community-centred care and microbiologically healthier buildings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Narrative Symposium:Living Organ DonationLaura Altobelli, Sherri Bauman, Janice Flynn, Andy Heath, Joseph Jacobs, Tim Joos, Amy K. Lewensten, Donna L. Luebke, Sarah A. McDaniel, Donald Olenick, Laurie E Post, Vicky Young, Blake Adams, Anonymous One, Michael Sauls, Christine Wright, Shannon D. Wyatt, and Cara Yesawich• An Altruistic Living Donor’s Story• Surgery for the Soul• Kidney Donation Story• The Essence of Giving—A Transplant Story• Love—the Risk Worth Taking• My Donation (...) Journey• A Life For A Life: My Gift To My Dad• Lessons Learned: The Realities of Living Organ Donation• Sarah’s List Exchange Experience• Accelerated Living Donation• Liver Donor Nightmare• Adrift After Donation• Getting Our Child Off Dialysis• A Living Donor’s Journey• The Spare Kidney• Living Donors are People Too• The Gift of Life—Walking by Faith• Journey of an Altruistic, Non–designated Living DonorCopyright © 2012 The Johns Hopkins University Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Narrative Symposium:Living Organ DonationLaura Altobelli, Sherri Bauman, Janice Flynn, Andy Heath, Joseph Jacobs, Tim Joos, Amy K. Lewensten, Donna L. Luebke, Sarah A. McDaniel, Donald Olenick, Laurie E Post, Vicky Young, Blake Adams, Anonymous One, Michael Sauls, Christine Wright, Shannon D. Wyatt, and Cara Yesawich• An Altruistic Living Donor’s Story• Surgery for the Soul• Kidney Donation Story• The Essence of Giving—A Transplant Story• Love—the Risk Worth Taking• My Donation (...) Journey• A Life For A Life: My Gift To My Dad• Lessons Learned: The Realities of Living Organ Donation• Sarah’s List Exchange Experience• Accelerated Living Donation• Liver Donor Nightmare• Adrift After Donation• Getting Our Child Off Dialysis• A Living Donor’s Journey• The Spare Kidney• Living Donors are People Too• The Gift of Life—Walking by Faith• Journey of an Altruistic, Non–designated Living DonorCopyright © 2012 The Johns Hopkins University Press... (shrink)

The last decade has seen the dawn of a technological development towards a wireless-networked world. Various mobile interfaces have started to appear like laptop computer, PDA, mobile phone, Blueberry. The zenith of this development is the full distribution of computation and networks into every aspect of our life. Everything will become an interface, from a cup to a shirt. Wireless networks and multifarious interfaces will blend invisibly into our everyday life and environment. This emerging infrastructure and its significant impact on (...) our life provide new conditions for artistic practice. What kind of artworks and art forms are emerging from this situation? How does this technological development reflect on artistic practice? The ideas from the late 1960s and early 1970s art theory about immateriality seem to be a promising starting point. They are relevant to contemporary artists working with digital technologies. These artists are employing a new set of forms and media, which are increasingly immaterial. The nature of art and objects, how we relate to and read them, has changed. This paper is an investigation into immateriality versus materiality mainly focusing on mobile art. It looks at the situation from the viewpoint of an artist a maker and thinker of things and objects. The text is divided into four sections. The first section introduces few cases, which have been concerned about immateriality in art from the recent 40 years of art history. The second section talks about artistic practices, which focus on mobile art and mobile technologies. The third section is about transformation of objects, and the text ends with an assumption about the role of the artist. (shrink)