The burgeoning field of studies in expertise and experience is a useful theoretical approach to complex problems. In light of SEE, examination of the controversial and well known case study of dolphin bycatch in the US tuna fishery, reveals that effective problem-solving was hindered by institutional tensions in respect of decision-making authority and difficulties with the integration of different expertises. Comparing the profiles of four individuals, who played distinct roles in the problem-solving process, I show that to address a complex (...) problem, a suite of contributory expertises—rarely found in one individual—may be required; formal credentials are not a reliable indicator of who possesses these necessary expertises; interactional expertise and interactive ability are useful tools in combining the contributory expertises of others to yield a desirable collective outcome; and the concepts of contributory expertise and no expertise are useful tools for understanding the actual contribution of various parties to the problem-solving process.Keywords: Expertise and experience; Bycatch; Tuna-dolphin; Invention; Conservation technology; Interactional expertise. (shrink)

This paper explores the evolution of a trading zone by organizing the case study of turtle excluder devices within the model proposed by Collins et al.. The case study offers evidence that trading zones do evolve and that the concepts of enforced and fractionated trading zones hold practical utility for describing and defining the complexities of actual exchanges. In this case a trading zone evolved from enforced to fractionated and ultimately diverged into two trading zones. For each step of the (...) evolution I describe the forces that drove these transitions. Finally, I present an adapted trading zone model that is conceptually a better fit for the turtle excluder device case study.Keywords: Trading zones; Interactional expertise; Turtle excluder device; Bycatch. (shrink)

The American Institute of Certified Public Accountants monitors the misconduct of its members using the AICPA Code of Professional Conduct. To accomplish this task, the AICPA relies on various stakeholders to report known violations of its CPC. We examine the full population of sanctions imposed by the AICPA on its members under its CPC from 2008–2013 to identify recent trends in the misconduct of accounting professionals. While we find that multiple stakeholders identify and report violations, we also find that the (...) most common types of violations remain consistent with those reported in the 1990s. Further, we develop a taxonomy based on prior accounting literature to determine whether the AICPA CPC is being enforced to defend the public interest and/or the private interests of the accounting profession. In contrast to prior studies, our results suggest that as the accounting profession emerges from a recession and period of intense public scrutiny, the AICPA CPC is largely being enforced to defend the public interest. This public interest focus was most pronounced during the recessionary years of 2008–2010, as evident from misconduct reported by parties such as the Internal Revenue Service, Securities and Exchange Commission, Public Company Accounting Oversight Board, and state boards of accountancy. Although key stakeholders have recently focused on reporting misconduct that threatens the public interest, we believe there are still areas in need of improvement, especially around the level of detail provided in the AICPA’s sanction records. We propose some possible solutions to improve public transparency. (shrink)

This is an open-access introductory logic textbook, prepared by Jonathan Ichikawa, based on P.D. Magnus's forallx. This (v2.0, July 2020) is intended as a stable, ready-for-teaching edition.

In this issue we include contributions from the individuals presiding at the panel All in a Jurnal's Work: A BABEL Wayzgoose, convened at the second Biennial Meeting of the BABEL Working Group. Sadly, the contributions of Daniel Remein, chief rogue at the Organism for Poetic Research as well as editor at Whiskey & Fox , were not able to appear in this version of the proceedings. From the program : 2ND BIENNUAL MEETING OF THE BABEL WORKING GROUP CONFERENCE “CRUISING IN (...) THE RUINS: THE QUESTION OF DISCIPLINARITY IN THE POST/MEDIEVAL UNIVERSITY” SEPTEMBER 21ST, 2012: SESSION 13 MCLEOD C.322, CURRY STUDENT CENTER NORTHEASTERN UNIVERSITY, BOSTON, MA. Traditionally, a wayzgoose was a celebration at the end of a printer’s year, a night off in the late fall before the work began of printing by candlelight. According to the OED, the Master Printer would make for the journeymen “a good Feast, and not only entertains them at his own House, but besides, gives them Money to spend at the Ale-house or Tavern at Night.” Following in this line, continent. proposes in its publication(s) a night out and a good Feast, away from the noxious fumes of the Academy and into a night of revelry which begins, but does not end, at the alehouse or Tavern. continent. proposes that the thinking of the Academy be freed to be thought elsewhere, in the alleys and doorways of the village and cities, encountered not in the strictly defined spaces of the classroom and blackboard (now white) but anticipated and found where thinking occurs. Historically, academic journals have served a different purpose than the Academy itself. Journals (from the Anglo-Fr. jurnal , "a day," from O.Fr. jornel , "day, time; day's work," hence the journalist as writer of the news of the day ) have served as privileged sites for the articulation and concretization of specific modes of knowledge and control (insemination of those ideas has been formalized in the classroom, in seminar). In contrast, the academic journal is post-partum and has been an old-boys club, an insider trading network in which truths are (re)circulated against themselves, forming a Maginot Line against whatever is new, or the distinctly challenging. All in a Jurnal’s Work will discuss (in part) the ramifications of cheap start-up publications that are challenging the traditional ensconced-in-ivory academic journals and their supporting infrastructures. The panel will be seeking a questioning (as a challenging) towards the discipline of knowledge production/fabrication (of truth[s]) and the event of the Academy (and its publications) as it has evolved and continues to (d)evolve. Issues to be discussed will revolve around the power of academic publishing and its origins, hierarchical versus horizontal academic modules (is there a place for the General Assembly in academia?) and the evolving idea of the Multiversity as a site(s) of a (BABELing) multivocality in the wake of the University of Disaster. A CONTINUOUS ACT Nico Jenkins In Pierre Hadot’s extraordinary book, Philosophy as a Way of Life , the practices of philosophy—that is the exercise of what we can term pre-institionalized love of wisdom, what Philo of Alexandria described as a training towards wisdom—are described as, following the Stoics, “a continuous act, permanent and identical with life itself, which had to be renewed at each instant.” This renewal of thinking, this coming to be of being itself —meeting itself on its own ground, concerns the way philosophy is practiced, and more often, taught, or rather not taught. Hadot continues his thinking with a description of what happens to the structure of thought in the medieval ages as it becomes adopted—co-opted— by the university, and by extension, by the institution of the church. Philosophy becomes no longer a way of living, no longer a praxis as such but becomes a condition that is locked in a theoretical construct, one which was literally removed from life (and in life we read then love, wisdom, being etc, also the home, the market, the field, the street) and secured behind the high walls of the monastery (which were shortly replaced by the high walls of the Academy) where thinking unfortunately rests for the most part today. Hadot writes further that this dangerous movement of removal reduces thinking to a theoretical practice akin to the mythical Ouroborous; “education was thus no longer directed toward people who were to be educated with a view to becoming fully developed human beings, but to specialists, in order that they might learn how to train other specialists.” Thought then is trapped behind the walls of the academy, and with the exception of such thinkers as Spinoza, Descartes, and Liebnitz as well as others who think from an outside in, thought remains, in the form of Kant, Fichte, Hegel, a practice reduced or removed from life and restricted to what Schopenhauer will call “mere fencing in front of the mirror.” This is of course the tendency today and philosophy remains, for the most part, a discourse produced and thought inside the academy and disseminated, in seminated through university presses and of course the academic journal. It seems necessary to me that we have to have a place, a return, to a thinking which is closer to the Stoics, closer to the pre-Socratics, to a thinking which is a practice of becoming, a training to think, to live, to die. this is not south romantic than imperative . This thinking is one of a deep ir responsibility because it is not known, it is not figured out. It requires a risk and what Heidegger calls a leap (for there is no bridge to it). I call it irresponsible because for too long sanctioned thought has had as its premise the idea that thinking has a goal, a direction, a telos ; that it is not an activity but a process which gives a product; that the responsibility of thinking in turn demand an answer. In my mind, only freed from that goal can thinking, in contrast, bask in its own thinking, bask in a state in which the unknown can remain unknown, that mystery can rest as mystery. This is not to say that the world needs no answers, or to promote a Whitmanesque “leaning and loafing” as the only valid practice. It is only to say that for too long, thinking has been validated by the academy, by the answerable, by the already decided. To me, this requires—as an answer— the ir responsibility of thought, what Nancy calls, “a world for which all is not already done (played out, finished, enshrined in a destiny), nor entirely still to do (in the future for always future tomorrows).” This is a thinking not sanctified by the academy, made sacred by the church or the palace but rather it takes place on the périphérie , beyond the ring road, in alleyways behind the marketplace, in cafes stained with the syphilitic patina of irresponsible talk, of loose talk, the kind of talk made loose not only by the tankard and the goblet by the practice and training of attuned thinking. continent. was formed as a collective of thinkers coming out of the European Graduate School (also known as the University of Disaster) three years ago, in an effort to combat, or challenge, the dominant paradigm which isolates thinking from the street, from life, from where perhaps wisdom tends to emerge. We feel that not only is the university herself no longer the privileged site of where true thinking takes place—and where only official thought can take place—but that the very artificiality of the academy denies thinking—at times—authentic, thought. Our goal at continent. is to create a media agnostic publication which is rigorous in its intellectual underpinnings but which will remain permanently beyond and out of reach of the academy. Though many of us butter our bread with academic paychecks (maid!) we attempt to keep continent. as a refuge—and a refugee—from the University in ruins, from the University as a site of preformed and institutionalized pre-set dialogues. In concert with other publications-both cyber and print—as well as various blogs we are attempting to re-dialogize the dialogue of thinking. We are attempting both to speak to— as well as with and against —the university as a site of accreted knowledge. We have not been utterly successful and continue to attempt to define what that role of being perpetually beyond is (while still trying to maintain rigorous intellectual standards) but it is just that, a goal, which is perpetually opening, perpetually unanswered, perhaps even by design, perpetually unanswerable. (shrink)

Maternal opioid use during pregnancy is a growing national problem and can lead to newborns developing neonatal opioid withdrawal syndrome soon after birth. Recent data demonstrates that nearly every 15 min a baby is born in the United States suffering from NOWS. The primary treatment for NOWS is opioid replacement therapy, commonly oral morphine, which has neurotoxic effects on the developing brain. There is an urgent need for non-opioid treatments for NOWS. Transcutaneous auricular neurostimulation, a novel and non-invasive form of (...) electrostimulation, may serve as a promising alternative to morphine. tAN is delivered via a multichannel earpiece electrode worn on and around the left ear, targeting two cranial nerves—the vagus and trigeminal nerves. Prior research suggests that auricular neurostimulation exerts an anxiolytic effect on the body by releasing endogenous opioids and reduces withdrawal symptoms in adults actively withdrawing from opioids. In this first-in-human prospective, open-label trial, we investigated tAN as an adjuvant to morphine therapy in eight infants >33 weeks gestational age suffering from NOWS and receiving oral morphine treatment. Infants received tAN for 30 min 1 h before receiving a morphine dose. tAN was delivered at 0.1 mA below perception intensity at two different nerve targets on the ear: Region 1, the auricular branch of the vagus nerve; and Region 2, the auriculotemporal nerve. tAN was delivered up to four times daily for a maximum of 12 days. The primary outcome measures were safety [heart rate monitoring, Neonatal Infant Pain Scale, and skin irritation] and morphine length of treatment. tAN was well-tolerated and resulted in no unanticipated adverse events. Comparing to the national average of 23 days, the average oral morphine LOT was 13.3 days and the average LOT after tAN initiation was 7 days. These preliminary data suggest that tAN is safe and may serve as a promising alternative adjuvant for treating NOWS and reducing the amount of time an infant receives oral morphine. (shrink)

SummaryIntense, sustained nursing lengthens inter-birth intervals and is causally linked with low natural fertility. However, in traditional settings, the effects of such nursing on fertility are difficult to disentangle from those of nutrition. Results from an prospective, direct observational study of reproductive function in well-nourished Amele women who nurse intensively and persistently but who also have high fertility are here presented. Endocrine measures show that ovarian activity resumes by median 11·0 months postpartum. Median duration of postpartum amenorrhoea is 11·3 months, (...) time to next conception is 19·0 months, and the inter-birth interval is 28·0 months. Average life time fertility is 6·8. High fertility in Amele women is due both to refractoriness of reproductive function to suckling stimuli, and to maintenance of equivalent age-specific fertility rates across the reproductive life span. (shrink)

This book updates and adds to the classic Social Movements of the Sixties and Seventies, showing how social movement theory has grown and changed.

Reviews the book Time and psychological explanation by Brent D. Slife . In this book Prof. Slife has taken on the task of showing how the Western conception of time is a construct whose use in psychology is in need of just such a review. The object of Slife's critique is the modern Western tradition which takes time to be an objective and linear entity. This perspective, of course, derives from the work and thinking of Sir Isaac Newton, and it (...) is an orientation which has been fundamental to the development of Western science and culture since the period of the Enlightenment. Prof. Slife argues that the Newtonian time paradigm rests on five somewhat overlapping conceptual elements which are basic to traditional scientific explanation. These are the notions of "objectivity," "continuity," "linearity," "universality," and "reductionism." Some of these characteristics can be seen to be features of the way Newton envisioned time itself and some are aspects of events to be accounted for, because they exist in absolute time. In sum Prof. Slife has made a philosophically literate case for the need to analyze the limiting effects of Newtonian notions of time on psychology's theory and practice. 2012 APA, all rights reserved). (shrink)

Echoes of No Thing seeks to understand the space between thinking which Martin Heidegger and the 13th-century Zen patriarch Eihei D ogen explore in their writing and teachings. Heidegger most clearly attempts this in Contributions to Philosophy (of the Event) and D ogen in his Sh ob ogenz o, a collection of fascicles which he compiled in his lifetime. Both thinkers draw us towards thinking, instead of merely defining systems of thought. Both Heidegger and D ogen imagine possibilities not apparent (...) in the world we currently inhabit, but notably, find possible, through a refashioning of thinking as a soteriological reimagining that clears space for the presencing of an authentic experience in the space which emerges between certainties. Jenkins elucidates this soteriological reimagining through a close reading of both authors' conceptions of time and space, and by developing a practice of listening that is attuned to the echoes that resonate between the two thinkers. While Heidegger often wrote about new beginnings (as well as about gathering oneself, preparing the site, clearings, and practicing) in preparation for the evental un-concealing of truth, nowhere is this as present as in the enigmatic, difficult, and in fact beautiful, Contributions. To call a text beautiful, especially a work of philosophy, risks committing an act of disingenuity, and yet Contributions, like Jacques Derrida's Glas or Walter Benjamin's unfinished Arcades Project, rises to this acclaim through its very resistance to a system, its refusal to be easily digested, or even understood. Contributions is unfinished, partial, even at times muttered; it is the beginning of a thinking which takes place on a path and as such cannot imagine--or refuse--its final destination. It invites us to take up towards, but not to insist on, its thinking; it is a "turn" away from the reason and logic of a technologized world and returns philosophy--as a thinking--to a place of wonder and awe. D ogen's Sh obogenz o, from another culture and time entirely, is also a beautiful text, for similar reasons. The Sh obogenz o, gathered first as a series of talks given by Eihei D ogen (and later composed as written texts) details the process of understanding which leads, for D ogen, to a position of pure seeing, or satori, and yet these talks are not simply rules for monks, nor merely imprecations and demands for a laity; rather, they open a being's thinking to the possibility of something purely other and work as a transition across worlds that also opens us to an other world. What both thinkers illustrate, as do the other thinkers drawn on in this project--most notably, those philosophers associated with the Kyoto School, who were both intimately aware of D ogen's work, and studied, or studied with, Heidegger--is that world is not a fixed, stable entity; rather it is a fugal composition of possibility, of as yet untraversed--and at times un-traversable--spaces. Echoes of No Thing seeks to examine, within the lacunal eddies of be-coming's arrival, that space between which both thinkers point towards as possible sites of new beginnings."--https://punctumbooks.com/titles/echoes-of-no-thing-thinking-between-heidegger-and-doge n/, accessed 06/05/2020. (shrink)

We thank Carrie Jenkins and Neil Levy for their thoughtful comments on our article about love and addiction. Although we do not have room for a comprehensive reply, we will touch on a few main issues.Jenkins points out, correctly in our view, that the word ‘addiction’ can trigger “connotations of reduced autonomy.” It may therefore be used, she argues, to “excuse” violent or otherwise harmful behaviors—disproportionately carried out by men—within the context of romantic relationships. Debates about love addiction, (...) therefore, “are best addressed with an eye to the more general issue of how we as a society apportion responsibility for things like date rape and intimate partner violence” (Jenkins... (shrink)

Film is a powerful medium that can influence audience’s perceptions, values and ideals. As filmmaking evolved into a serious art form, it became a powerful tool for telling stories that require us to re-examine our ideology. While it remains popular to adapt a literary novel or text for the screen, filmmakers have more freedom to pick and choose the stories they want to tell. This freedom allows filmmakers to explore narratives that might otherwise go unheard, which include stories that feature (...) marginal figures, such as serial killers, as sympathetic protagonists, which is what director Patty Jenkins achieves in her 2003 film Monster. Charlize Theron’s transformation into and performance as Aileen Wuornos, and Jenkins’s presentation of the subject matter, make this film an example of rogue cinema. In addition, Aileen Wuornos is portrayed as a clear example of the rogue character. This character trope frequently defies social standards, suffers from past trauma, is psychologically complex, and is often exiled. As a prostitute and social outcast, Aileen Wuornos exists on the fringes of society and rejects the hegemonic power structure and later heteronormativity of society, which makes her a rogue figure. While there are several aspects to consider when analyzing Jenkins’s film, my intention is to argue that this film is an example of rogue cinema because of its content. In order to accomplish this task, I examine Theron’s bodily transformation and her performance as Wuornos. Furthermore, I look at how Jenkins handles the depiction of romantic love and gendered violence and argue that her treatment of this content renders this film rogue. (shrink)

To give concrete meaning to the phrase "Art for Life's Sake," Jenkins assumes that "the general purpose that animates all of man's activities and artifacts is adaptation to the environment and satisfaction of the conditions of life." A phenomenological survey of human experience reveals three basic modes of viewing or adapting to the world--the affective, the cognitive, and the aesthetic. Each is intertwined with the others, and all three are necessary if man is to adapt to his environment; but (...) as one or another mode dominates experience, attention is focused on the self, the relatedness of entities, and the particular entities themselves. The view of art that emerges is a reformulation of the imitation theory; skillfully and systematically applied to the persistent facts of aesthetic life, it offers solid, common-sense illumination of traditionally obscure problems.--D. W. S. (shrink)