Dil, düşüncelerin ifade edilmesini, bilgi aktarımını ve sosyal etkileşimi sağlayan temel bir olgudur. Dil eğitimi ise kültürler arası iletişimi kolaylaştıran ve dünya genelinde etkili iletişim kurma becerisi kazandıran bir faaliyettir. Birden fazla dil bilmek, farklı kültürlere ve bakış açılarına açık olmayı sağlar. Yaşadığı dünya düzeni içerisinde çağın gerisinde kalmak istemeyen, uygar ve etkileşimli bir toplum olma niyetini taşıyan Fransa hükümet yetkilileri dil eğitimi konusunda ciddi adımlar atmıştır. 1795 yılında Doğu dilleri üzerine uzmanlaş Inalco’yu kurarak başta Osmanlı olmak üzere İslâm dünyasının (...) konuştuğu dili öğrenen uzmanlar yetiştirmeye başlamıştır. Kuruluşundan itibaren sistemli bir şekilde dil yelpazesini genişleten Inalco, Türkçe, Arapça, Çince, Farsça, Hintçe, Japonca, Korece, Rusça, İbranice ve daha birçok Doğu dilini bünyesine katmıştır. Bu dilleri öğrenen ve konuşan kişiler sayesinde Fransa, Doğuyla olan münasebetini güçlü tutmakta ve burada bulunan devletlerle uzaktan yahut yakından temas içerisinde kalmayı sürdürmektedir. Yaklaşık dört asırlık geçmişiyle Inalco, bir dil eğitimi merkezi olmanın yanında şarkiyat kurumları içerisinde önde gelen, sayısız oryantalist yetiştirip çeşitli sahalarda eserlerin yazılmasına imkân tanıyan bir kurumdur. Kuruluş, misyonuna uygun olarak uzun süre Doğu dilleri ve medeniyetleri üzerine uzmanlaşmış öncü isimleri yetiştirip çalışmalarıyla kültürel etkileşimi teşvik etmiş ve kültürler arası anlayışı geliştirmeye yardımcı olmuştur. Kurumsal tecrübesiyle ilgi alanını hep genişleten Inalco günümüzde neredeyse tüm dünya dilleri ve medeniyetleri üzerine çalışmalarını devam ettirmektedir. Artık dil ve kültür alanındaki uzmanlığı ve köklü geçmişiyle dünya genelinde saygın bir kurum olarak kabul edilmektedir. Inalco’da yetişen dil uzmanları Fransız hükümetinin diplomatik ve ticari ilişkilerinde aktif rol alarak bu konularda yetkililere tercümanlık hizmeti sunmuşlardır. Aynı zamanda uzman oldukları dillerin yeni nesillere öğretilmesinde öğretici pozisyonlarını korumuşlar ve ilişkide oldukları kültürlerin tanınmasında da önemli roller üstlenmişlerdir. Her ne kadar yaptıkları iş şarkiyat hizmeti olsa da Doğu kültürüne ait mirasın gün yüzüne çıkartılmasında, değerlendirilmesinde ve tasnifinde yer alarak bu kültürlere ait ögelerin korunmasında yardımcı unsur olmuşlardır. Silvestre de Sacy, Louis Bazin, Régis Blachère, Louis Massignon vb. birçok Doğu bilimci burada yetişerek hem kendi ülkelerine hem de Doğu kültürüne hizmet etmişlerdir. Ancak akademik ortamda Inalco ve benzeri kurumlar üzerine yeteri kadar çalışmanın olmadığı da bir gerçektir. Dolayısıyla bu çalışmada, Inalco’nun kuruluşu, işleyiş şekli ve faaliyet alanları tanıtıldıktan sonra bir şarkiyat kurumu olarak misyonu üzerinde durulacaktır. Saha araştırması, gözlem, yetkili mercilerden alınan bilgi ve belgelerle oluşturulan çalışmanın alandaki boşluğu dolduracağı düşünülmektedir. Yaklaşık dört asırlık geçmişiyle Inalco, bir dil eğitimi merkezi olmanın yanında şarkiyat kurumları içerisinde önde gelen, sayısız oryantalist yetiştirip çeşitli sahalarda eserlerin yazılmasına imkân tanıyan bir kurumdur. Fiilen 1795 yılında Fransa’da kurulan Inalco kuruluş misyonuna uygun olarak uzun süre Doğu dilleri ve medeniyetleri üzerine uzmanlaşmış öncü isimleri yetiştirmiştir. Uzun süre şarkiyat alanına odaklanan Inalco, Doğu dilleri ve medeniyetleri üzerindeki çalışmalarıyla kültürel etkileşimi teşvik etmiş ve kültürler arası anlayışı geliştirmeye yardımcı olmuştur. Kurumsal tecrübesiyle ilgi alanını hep genişleten Inalco günümüzde neredeyse tüm dünya dilleri ve medeniyetleri üzerine çalışmalarını devam ettirmektedir. Artık dil ve kültür alanındaki uzmanlığı ve köklü geçmişiyle dünya genelinde saygın bir kurum olarak kabul edilmektedir. Ancak akademik ortamda Inalco ve benzeri kurumlar üzerine yeteri kadar çalışmanın olmadığı da bir gerçektir. Dolayısıyla bu çalışmada, Inalco’nun kuruluşu, işleyiş şekli ve faaliyet alanları tanıtıldıktan sonra bir şarkiyat kurumu olarak misyonu üzerinde durulacaktır. Saha araştırması, gözlem, yetkili mercilerden alınan bilgi ve belgelerle oluşturulan çalışmanın alandaki boşluğu dolduracağı düşünülmektedir. (shrink)

The Greek word mētis (μῆτις) traditionally refers to a particular form of wily intelligence associated with the arts of deception (dolos) and the knowledge of tricks (kerdē), subterfuges, and traps. Mētis evokes innovative and ground-breaking solutions, based on the capability to understand, anticipate, and possibly violate the others’ expectations. Most importantly, mētis presupposes practical wisdom, or prudence (phrόnesis), a dispositional quality that underpins all the virtues that deserve to be cultivated by sportspersons and that is pivotal to perfect sportspersons’ moral (...) character. Not only is prudence required to apply mētis profitably for winning a game, but it is also indispensable to perform consistently with the game’s norms—cognizant of sport values. This analysis of mētis is key to illuminate the embodied dimension of tactical and moral reasoning in contemporary sport practice. In this paper, we first argue that the strategic effectiveness of mētis proves that not only sensorimotor control but also higher forms of intelligence, like strategic reasoning, are embodied and inform skilful performance; second, we argue that relying on mētis is necessary not only to interpret the rules of the game in one’s own favor but also to respect the shared values that these rules uphold in the sport practice. (shrink)

Le point de départ de cet article est la thèse développée en 1991 par Isabelle Combès et Thierry Saignes sur la naissance de l’ethnie et l’identité chiriguano, « essentiellement » métisses. Le rapport au métissage des Chiriguano et Chané semble paradoxal. Bien qu’ils soient considérés comme un exemple paradigmatique de métissage amérindien, certains points de vue contemporains condamnent l’ethnie à la disparition en raison, précisément, du métissage avec les Blancs. Les Chiriguano et Chané, quant à eux, rejettent aujourd’hui toute idée (...) de mélange, se proclamant seulement « Guaraní ». À partir d’une double étude de cas (l’Isoso bolivien et le nord-ouest argentin), on relativise d’abord le postulat de la complète absorption des Chané dans l’ensemble chiriguano ; on analyse ensuite les différents types de métissage existants, et leur relation dans un schéma asymétrique que crée une véritable échelle de valeurs entre différentes ethnies. On suggère finalement que l’ambivalence idéologique qui entoure le métissage découle précisément du fait qu’il s’agit d’une construction elle-même métisse, produit de la fusion entre les idéologies chané et guaraní. (shrink)

In the mid twenty-tens, many major food companies committed to sustainably source their priority ingredients, including North American commodity crops. With deadlines set for the decade’s end, companies joined multi-stakeholder initiatives and developed standards, metrics, and other assessment tools to help them track and drive progress. In short, they embarked on the sort of corporate supply chain governance that agri-food scholars have long studied. But how would this governance happen, especially in the commodity supply chains where companies knew and controlled (...) little about upstream production? Treating supply chain governance as not just a corporate undertaking but also the work of mid-level sustainability managers, this paper examines the practical skills and knowledge, or mētis, employed by managers in their efforts to win the support of colleagues, farmers, and other supply chain actors. This analysis provides insight into how and why food companies’ approaches to governing agricultural sustainability have changed since they set their 2020 sourcing goals. More broadly, it highlights the contingent nature of their governance. (shrink)

It is simply no longer acceptable to speak of the goddess Athena from the fifth generation of Olympian/Orphic Greece without reference to her mother Metis. Hesiod, among others, tells us Metis appears as a reincarnation of her first-generation self in the Olympian dynasty as wife of Zeus. She was originally the cosmic egg of all creation in the Orphic Theogony, as recounted by Apollodorus, and Taylor, from whose mucosity, the entire genealogy of the Olympian/Orphic heaven, is spawned. However, from the (...) moment Zeus murdered Metis as she was about to give birth to Athena their daughter, she has lapsed into the fissures of forgetfulness in philosophy, theology, mythology and early psychoanalysis. Indeed, in each field of inquiry, Athena is overwhelmingly deemed ‘unmothered’ and produced as Harrison tells us as a desperate ploy ‘from the brain of Zeus’ through his cunning intellect, for Athena to serve as his ‘mouthpiece’. This paper seeks to do more than simply restore Metis as mother to Athena. It explores the tragedy inherited by her violent removal, for mother/daughter relations, grievability and sustained disavowal of maternal divinity in dominant discourse. (shrink)

Este artículo revisa las representaciones referidas a la figura folclórica del trickster y a la figura griega de Mễtis, como imágenes dialógicas y símbolos transculturales y bifrontes, vinculados con una inteligencia astuta capaz y con sus habilidades para deconstruir las representaciones comunes y crear paradojas que estimulan el conocimiento. Se proponen como estudios de casos diferentes textos e hitos interculturales.

In this article, we discuss the question about how the practices of deceiving become a matter of discussion on moral philosophy and how they could be thought beyond the sieve of this conviction. As we intend to defend, an answer to this question should refer to the Greek thought, particularly, the Platonic thought in dialogues: Hippias minor and The republic, taking as horizon the problem of the disambiguation of Alêtheia, and the exclusion, by philosophical thought, of the forms of clever (...) and astute intelligence that the Greeks named in honor to the goddess Mêntis. On the other hand, should also imply a distinction of perspectives inherent to what we call by deceiving, which put on opposite sides of the deceiver and the deceived, according to the acknowledgement, or not, of the deceiving. Under this bias, we argue that, for the Greeks, the problem wouldn't be mainly the mistake itself – although platonic thought points that – but being deceived, and mainly, self-deceived. (shrink)

This essay deals with Nina Bouraoui’s mixed-race identity as presented in her autobiographical novels Garçon manqué and Mes mauvaises pensées. The métis question takes the shape of a representation of an ethnicized, dual and fractured identity. My argument explores a contradiction at work in Bouraoui’s texts: while reclaiming the existence of a Franco-Algerian métis identity, Bouraoui represents the métis as the incarnated perpetuation of the historical tensions that divided France and Algeria. The narratives simultaneously construct and deconstruct Bouraoui’s Franco-Algerian métis (...) identity. I examine how Bouraoui represents her Algerian legacy and appropriates a familial history to construct herself as Algerian. I analyze how traumatic memories of asphyxiation are a metaphor for Bouraoui’s difficult relationship with her French self, symbolized by the motif of white skin. And I consider how the ends of the two novels provide a problematic acceptance and fulfillment of Bouraoui’s métis identity. (shrink)

Aux Antilles françaises, les typologies du métissage mettent en exergue les personnages emblématiques que sont les chabins. L’analyse des représentations dont ils sont l’objet montre qu’ils symbolisent une alliance unique, précieuse et paradoxale au niveau de la race, du genre et du tempérament, entre les origines noire et blanche, alliance valorisée qui provoque la fierté populaire. À l’opposé, un métissage inquiétant, celui des “métis” rappelle les fondements traumatiques de la société coloniale et suscite une méfiance épidermique. Derrière des catégorisations et (...) des assignations identitaires fortes émergent cependant des capacités de négociations identitaires qui permettent de sortir de tout enfermement radical. (shrink)

This article aims to investigate the assumptions that lead to a conviction by moral philosophy of the various practices of deceit commonly involved under the name of hypocrisy. The argument is developed around three questions: first, on the assumptions under which the various practices and strategies of deceit – such as: simulation, dissimulation and irony – become a problem to moral philosophy. Secondly, in order to understand how the hypocrisy, originally assigned to the art of the actor, comes to be (...) part of the moral sphere designating, as art of deception, the set of those morally reprehensible strategies. Finally, how could be set a way opposed to this conviction. As I argue, that would happen with a double presumption: a distinction of perspectives between deceiving and being deceived– with their respective modes of evaluation – and through a re-evaluation of thought forms linked to astute intelligence that the Greeks called metis. Under these assumptions, hypocrisy could be linked to the ethical-poietical agenda of the creation of self. (shrink)

The Metis research project aims at supporting maritime safety and security by facilitating continuous monitoring of vessels in national coastal waters and prevention of phenomena, such as vessel collisions, environmental hazard, or detection of malicious intents, such as smuggling. Surveillance systems such as Metis typically comprise a number of heterogeneous information sources and information aggregators. Among the main problems of their deployment lies their scalability with respect to a potentially large number of monitored entities. One of the solutions to the (...) problem is continuous and timely adaptation and reconfiguration of the system according to the changing environment it operates in. At any given timepoint, the system should use only a minimal set of information sources and aggregators needed to facilitate effective and early detection of indicators of interest. Here, we describe the Metis system prototype and introduce a theoretical framework for modelling scalable information-aggregation sys.. (shrink)

Fleur Johns argues that the contraposition of a ‘bottom-up’ approach of politics of prototypical technique rather than the ‘top-down’ politics of the master plan or normative principle no longer seems as straightforwardly radical as it appeared when James C Scott posited the value of local knowledge or métis against grand plans of high modernization, just over 20 years ago. This paper seeks to follow Johns’ call, ‘to capture and probe some of the effects of sensibility, rationality or style widely reproduced (...) in the details of development work’. It draws upon fieldwork in Nairobi to open up a discussion of a shift in sensibility from a ‘bottom-up’ or ‘postliberal’ approach to a framing of open-ended encounter. The paper critiques this imaginary of relational encounter by engaging contemporary work in critical black studies. It suggests that the problem of critique is that it reproduces the problems of governing imaginaries, continually seeking to rework the human subject via adaptive capacities, sensitivities to difference and openness to alterity, while leaving intact the coloniality of being, the antiblack world. (shrink)

Despite advances in feminism, the "law of the father" remains the dominant model of Western psychological and cultural analysis, and the law of the mother continues to exist as an underdeveloped and marginal concept. In her radical rereading of the Greek myth, _Oresteia_, Amber Jacobs hopes to rectify the occlusion of the mother and reinforce her role as an active agent in the laws that determine and reinforce our cultural organization. According to Greek myth, Metis, Athena's mother, was Zeus's first (...) wife. Zeus swallowed Metis to prevent her from bearing children who would overthrow him. Nevertheless, Metis bore Zeus a child-Athena-who sprang forth fully formed from his head. In Aeschylus's _Oresteia_, Athena's motherless status functions as a crucial justification for absolving Orestes of the crime of matricide. In his defense of Orestes, Zeus argues that the father is more important than the mother, using Athena's "motherless" birth as an example. Conducting a close reading of critical works on Aeschylus's text, Jacobs reveals that psychoanalytic theorists have unwittingly reproduced the denial of Metis in their own critiques. This repression, which can be found in the work of Sigmund Freud and Melanie Klein as well as in the work of more contemporary theorists such as André Green and Luce Irigaray, has resulted in both an incomplete analysis of Oresteia and an inability to account for the fantasies and unconscious processes that fall outside the oedipal/patricidal paradigm. By bringing the story of Athena's mother, Metis, to the forefront, Jacobs challenges the primacy of the Oedipus myth in Western culture and psychoanalysis and introduces a bold new theory of matricide and maternal law. She finds that the Metis myth exists in cryptic forms within Aeschylus's text, uncovering what she terms the "latent content of the Oresteian myth," and argues that the occlusion of the law of the mother is proof of the patriarchal structures underlying our contemporary social and psychic realities. Jacobs's work not only provides new insight into the Oresteian trilogy but also advances a postpatriarchal model of the symbolic order that has strong ramifications for psychoanalysis, feminism, and theories of representation, as well as for clinical practice and epistemology. (shrink)

Stephen Hawking’s caution against messaging extraterrestrial intelligence is a claim of universal biology and is probably false.

Les statuts hybrides sont en premier lieu ceux des métis, écartelés entre deux loyautés et deux appartenances. Ce texte porte plutôt sur « celles par qui les métissages arrivent », ces mères de métis, généralement indiennes, qui donnent à leurs enfants la langue maternelle et les enracinent dans le sol américain : deux atouts essentiels, mais qui sont disqualifiés par les discours que tiennent Espagnols et Indiens, en vertu de leur sensualité et de leurs vices supposés. Etres ambivalents par excellence, (...) ces femmes ne font pas toujours l’objet d’un même traitement mémoriel et idéologique, comme la comparaison contrastée entre la Malinche (Mexique) et Pocahontas (Amérique du Nord) le montre. Enfin dans le territoire périphérique du Rio de la Plata, deux personnages féminins emblématiques, la Maldonada et Lucía Miranda montrent bien que les mêmes actions ne sont pas nécessairement perçues de la même façon et ne jouent pas le même rôle dans la construction des identités nationales. (shrink)

RESUMO Esboça-se neste artigo uma possível via de interpretação ao problema ético-estético, ou ainda ético-poiêtico da criação de si, a partir de uma reavaliação da noção de hipocrisia, enquanto arte do engano e arte do ator, reaproximando-a da hypókrisis [ὑπόκρισις] grega. Para tanto, procura-se estabelecer um diálogo, ou mesmo um contraponto, com aqueles pensadores que, nas preleções de Foucault, conformaram na antiguidade clássica e helenística os elementos para se pensar, por meio do discurso parrêsiástico e da prática da áskêsis, a (...) criação de si enquanto estética da existência. O lastro para essa compreensão vem de uma reavaliação das formas de inteligência estocástica e astuciosa que comandam a lida com a inconstância, a multiplicidade e os acasos - formas às quais os gregos atribuíram o nome da deusa Mêtis [Μήτις]. Mais afeitas a estas inconstâncias, práticas tais como: a simulação, a dissimulação e a ênfase - próprias da arte do engano - ganham sob essa ótica uma feição de virtuosidade que o pensamento filosófico hegemônico, afeito à retidão e ao enfrentamento heroico diante do real, dificilmente se disporia a reconhecer. ABSTRACT This paper outlines a possible way of interpreting the ethical-aesthetic or ethical-poiêthical problem of the creation of self, from a re-evaluation of the concept of hypocrisy, while art of deception and the art of the actor, reconnecting it with the greek hypókrisis [ὑπόκρισις]. For it aims to establish a dialogue, or even a counterpoint, with those thinkers who, in Foucault's lectures, conformed in classical and Hellenistic antiquity elements to think, through the parhêsiástic discourse and the practice of áskêsis, the creation of self while an aesthetics of existence. The ballast for this understanding comes from a re-evaluation of forms of stochastic and astute intelligence who command the dealings with the fickleness, the multiplicity and the accidents - which forms the Greeks attributed the name of the goddess Mêtis [Μήτις]. More related to these uncertainties, practices such as: the simulation, dissimulation and the emphasis - related to some art of deception - win under this optics a feature of virtuosity that the hegemonic philosophical thought, wont to the righteousness and the heroic confrontation facing the real, would hardly accept. (shrink)

This article considers the question “Is There, Can There Be, such an Activity as World Humanities?” My response takes issue with the phrase “world humanity” that serves to legitimize a homogenizing process of globalization while simultaneously hiding from view the injustices and power imbalances that globalization creates. From my perspective as a Cree-Métis scholar, the world humanities are only valuable if they participate in the recuperation and protection of Indigenous stories—and by extension Indigenous languages and epistemes—that would require a reconsideration (...) of the definition and obligations of what it means to be human. (shrink)

In Michel de Certeau’s Invention of the Everyday, improvisational community dance function as a catalyst for the subversive art of the oppressed, via its ancient Greek virtue/power of mētis, being “foxlike.” And in de Certeau’s The Possession of Loudun, this foxlike dance moves to the stage, as an improv chorus that disrupts the events at Loudon when reimagined as a tetralogy of plays at City Dionysia. More precisely, Loudun’s tetralogy could be interpreted as a series of three tragedies and one (...) comedy, the latter of which involves the chorine nuns’ channeling of anomie into a proto-feminist transfiguration. More precisely, the tactical prowess of the nuns’ chorus leader, namely the prioress Jeanne des Anges, elevates her to the status of an angelic prophet, which in de Certeau’s theatrical dancing critique makes her the Loudun tetralogy’s Dionysian, foxlike mage. In conclusion, this analysis suggests de Certeau’s relevance for revolutionary social justice today. (shrink)

Gli antichi Greci la chiamavano métis. Parola comune e anche nome mitologico di divinità. Se consultiamo il vocabolario, ne troviamo due significati: "saggezza" ispirata a "prudenza" e "disegno", nel senso di "piano" concepito da qualcuno. La flessibilità ha a che fare soprattutto con il secondo significato, perché è razionalità strategica e agonistica, in cui la duttilità è insieme ragion d'essere, modo di operare e scopo. Giovanni Bottiroli sostiene da tempo la necessità di elaborare una filosofia di tipo modale, che apra (...) le categorie della logica classica alla coppia rigido/flessibile. In questo saggio porta a compimento una teoria estremamente articolata degli stili di pensiero, la sola che giudica in grado di comprendere l'eterogeneità della mente, il pluralismo logico e semantico, l'identità come polisemia. Se definiamo "rigido" ogni soggetto il cui modo d'essere è la coincidenza con se stesso, la flessibilità non può ridursi infatti a una rigidità indebolita: è inclusiva e avvolgente e le spetta il primato sul piano logico, etico ed estetico. Perché è la flessibilità a renderci liberi. (shrink)

Cette actualité de la recherche se placera sous les auspices des deux historiennes, Michelle Perrot et Joan Scott, qui incarnent admirablement, et très précocement, l’intersection entre histoire ouvrière et histoire du genre. Toutes deux avaient commencé par une étude des mobilisations ouvrières que ce soit par l’étude des grèves (Michelle Perrot) ou par celle d’un métier masculin, les verriers de Carmaux (Joan Scott). En 1996, dans le numéro 3 de Clio, Histoire, Femmes et Sociétés sur « Méti...

Il est assez commun de se représenter le bûcheron comme un être plutôt fruste, qualifié avant tout par sa force au service d’une tâche peu valorisée. Or cette représentation se révèle tronquée, car l’équation qui associe la force à l’outil ne peut se réaliser sans le contrôle du geste. Plus encore, l’écoute des témoignages recueillis auprès des forestiers nous apprend que ce travail réclame d’efficaces systèmes de précision. C’est là une qualification oubliée, pourtant reconnue à part entière dès l’Iliade, qui (...) nous en donne deux témoins privilégiés par l’anthropologie historique de la Grèce, la mètis, l’« intelligence rusée », prêtée au kybérnêtês, le pilote du navire, au conducteur de char et, en bonne première place, au bûcheron. La théorie du contrôle nous permet maintenant de dépasser le flou conceptuel de la notion historiquement pré-théorique de mètis, la ruse s’appliquant à des cas bien trop divers, pour lui préférer les développements les plus récents d’une science du contrôle de l’action, théorisée depuis Wiener, nourrissant aujourd’hui les projets les mieux financés de cyber-cerveaux informatiques, au service des neurosciences et de la médecine. Le travail forestier, qui réclame une coordination maîtrisée des gestes, y compris de leurs commandes vocales dans le chant de travail — qu’un seul ou plusieurs bûcherons en équipe soient mobilisés —, nous en fournit une parfaite illustration. The woodcutter is commonly represented as a fairly boorish person, reduced to brute force and low-level tasks. But this representation is partial because a simplistic inferential link between an axe and strength obliterates that nothing can happen without any modus operandi, i.e. a set of neural controls over gestures. Indeed, listening to woodcutter’s testimonies led us to elicit that this work needs efficient precision systems. This high level of qualification was acknowledged at least since Homer’s Iliad as evidenced by two favourite telltales from historical anthropology of Ancient Greece: mètis ascribed to kybérnêtês, the ship’s pilot as to the chariot-driver and in the first rank to the woodcutter. Control theory allows now to avoid the fuzziness of meaning of the pre-theoretical notion of mètis to focus on a domain steadily developed since Wiener, now part of costly cyber-brain projects in informatics, for neuroscience and medicine. Forest work, which requires skilled gesture coordination, with vocal commands in a worksong—for one or more woodcutters being engaged in the task—is such a telling case. (shrink)

In the history of Indo-European peoples warriors were known to possess characteristic physical and ethical features which went together with special social status. This is undoubtedly true of ancient Greeks. According to Homer characters who made heroic feats depicted in his books had moulded their personality in accordance with requirements of arete and battle was the best means to achieve this end, even though particular ways of obtaining it were heavily affected by subjective considerations. The individualism of the epic heroes (...) can best be seen in the freedom they enjoyed to choose any method of fighting that suited them at the moment. The highest credit, however, was given for the fortitude displayed in a duel monomachia, which often awarded the warrior with eternal fame. But in exceptional circumstances the heroes resorted to guiles mētis or ambushes dolos. We have no ground to believe, therefore, that any kind of „chivalry code” was observed at that time. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Carolina Hotchandani 633 Wash That Man Right Out of My Hair Now it happened that Metis was going to have a daughter, and she sat inside Zeus’s head hammering out a helmet and weaving a splendid robe for the coming child. Soon Zeus began to suffer from pounding headaches and cried out in agony. All the gods came running to help him, and skilled Hephaestus grasped his tools and (...) split open his father’s skull. Out sprang Athena, wearing the robe and the helmet, her gray eyes flashing. Thunder roared and the gods stood in awe. —from “Athena,” in D’Aulaire’s Book of Greek Myths, 1962 I’ve never met the doctor who happens to be on call when I go into labor. A sweet-smelling aftershave precedes him into the delivery room. We’re gonna get that baby right out of you, he says, pulling a latex glove over one hand and stretching the opening wide so it snaps back with a loud smack against his wrist. I want those hands nowhere near me. I imagine him coaching little league, tapping his baseball cap to send signals to tiny players in the outfield. He chews gum for the entirety of my labor. After I push with all my might for three and a half hours and the baby has still not moved, he says with a half-wink, Poor thing. You’ll be so sore when this is all over. The baby’s been out of me for a while now, but that man is still inside. I go over what happened again and again, desperate to find the angle through which he exits the scene and stays gone. He sees himself from the outside: a hero who enters the scene in medias res, scenting the room with sweet nectars. He will stop in, introduce himself, smile his neighborly smile, before he sets off on a journey through the hospital. Doors will open, doors to women splayed on beds. Women 634 Carolina Hotchandani writhe; women scream in pain. Some will be monstrous—Scyllas and Charybdises among them. Their wounds will gape. Their wombs will pull against his virile strength. They hold the center of the earth within them; theirs, the blood of the wine-dark sea. Do not waver; do not let their currents steer you. Skate above the dark waters. Wait to come through the door till they quake, till they halve. Stand back till they split in two. Then sew them up, and it’s you, it’s you who’s made them new! Pull that man right out of my head. Let me be Zeus on this hospital bed.... (shrink)

The articles published in our Fall 2016 edition are connected loosely under the themes of public memory and the uses of identity in the past. We are thrilled to present to you three excellent articles in our Fall 2016 edition: The article "Dentro de la Revolución: Mobilizing the Artist in Alfredo Sosa Bravo's Libertad, Cultura, Igualdad " analyzes Cuban artwork as multi-layered work of propaganda whose conditions of creation, content, and exhibition reinforce a relationship of collaboration between artists and the (...) state-run cultural institutions of post-revolutionary Cuba; moving through fifty years of history “’I Shall Never Forget’: The Civil War in American Historical Memory, 1863-1915" provides a captivating look at the role of reconciliationist and emancipationist intellectuals, politicians, and organizations as they contested and shaped the enduring memory of the Civil War; and finally, the article “Politics as Metis Ethnogenesis in Red River: Instrumental Ethnogenesis in the 1830s and 1840s in Red River” takes the reader through a historical analysis of the development of the Metis identity as a means to further their economic rights. We wholly hope you enjoy our Fall 2016 edition as much as our staff has enjoyed curating it. Editors Jean Middleton and Emily Kaliel Assistant Editors Magie Aiken and Hannah Rudderham Senior Reviewers Emily Tran Connor Thompson Callum McDonald James Matiko Bronte Wells. (shrink)

The recent wave of data on exoplanets lends support to METI ventures (Messaging to Extra-Terrestrial Intelligence), insofar as the more exoplanets we find, the more likely it is that “exominds” await our messages. Yet, despite these astronomical advances, there are presently no well-confirmed tests against which to check the design of interstellar messages. In the meantime, the best we can do is distance ourselves from terracentric assumptions. There is no reason, for example, to assume that all inferential abilities are (...) language-like. With that in mind, I argue that logical reasoning does not have to be couched in symbolic notation. In diagrammatic reasoning, inferences are underwritten, not by rules, but by transformations of self-same qualitative signs. I use the Existential Graphs of C. S. Peirce to show this. Since diagrams are less dependent on convention and might even be generalized to cover non-visual senses, I argue that METI researchers should add some form of diagrammatic representations to their repertoire. Doing so can shed light, not just on alien minds, but on the deepest structures of reasoning itself. (shrink)