Effective Altruism is a popular social movement that encourages individuals to donate to organizations that effectively address humanity’s most severe poverty. However, because Effective Altruists are committed to doing the most good in the most effective ways, they often argue that it is wrong to help those nearest to you. In this paper, I target a major subset of Effective Altruists who consider it a moral obligation to do the most good possible. Call these Obligation-Oriented Effective Altruists (OOEAs), and their (...) movement Obligation-Oriented Effective Altruism (OOEA). I argue that insofar as this variety of OOEA seems to commit us to refrain from helping the people right in front of us, there is something intuitively wrong about it. In response, I introduce an alternative model that embraces partiality: Mutual Aid. Mutual Aid is a network of community members, usually from the same geographical region, who share a commitment to offer, receive, and exchange material goods, wealth, and social support. I recommend Mutual Aid as a liberatory model, which—through empathy, solidarity, and care—mobilizes community building and provides a catalyst for community advocacy. As such, we should resist the claims of OOEAs that partially distributing our funds to people or causes we care about is morally wrong or even less than ideal. We do not have a moral obligation to use our funds “effectively;” rather, we have a broader obligation to address human suffering, and Mutual Aid is one moral alternative for discharging this duty. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Figures of Entanglement: Diffractive Readings of Barad, New Materialism, and Rhetorical Theory and Criticism ed. by Christopher N. Gamble and Joshua S. HananSavannah Greer DowningFigures of Entanglement: Diffractive Readings of Barad, New Materialism, and Rhetorical Theory and Criticism. Edited by Christopher N. Gamble and Joshua S. Hanan. Routledge, 2021. xvi + 122 pp. $168 (hardcover), $47.16 (electronic book). ISBN: 9780367903794.Rhetorical scholars have turned to various new materialist frameworks (...) to shift the discipline's historically anthropocentric focus and fully engage matter's rhetoricity. While all such frameworks attempt to challenge "the anthropocentric assumption that nonhuman matter is intrinsically passive or non-agential and thus external to or separable from (human) meaning," Figures of Entanglement enters this burgeoning conversation by centering the unique contributions of Karen Barad (xi, x). Readers may recognize this collection from a 2016 special issue of Review of Communication. Yet, with a new foreword by editors Christopher N. Gamble and Joshua S. Hanan and an afterword by Laurie Gries, this collection makes Barad's distinct approach to matter's rhetoricity even more apparent, underscoring its fruitful potential for new materialist rhetorics invested in ethical, political transformation.In the book's foreword Gamble and Hanan differentiate Barad's per-formative new materialism from "vital" as well as what they refer to as "negative" new materialisms to show the generative potential of Barad's framework and the notion of entanglement (x). Other new materialisms tend to be "inclusionary"—add matter and stir—and fail to complicate "the human" itself and its differences (xiv, xi). First, vital and negative new materialisms maintain a distinction between being and knowing, allowing humans to emerge with a unique capacity to "objectively observe and know the existence of something essential, determinate, and unchanging about [End Page 395] reality that precedes and remains unaffected by both its own activities and our observations of it" (xi). On the contrary, Barad's performative approach suggests that "no aspect of reality—including human thought, meaning, and observation—is in any sense external to matter or ever remains entirely unchanged by matter's ongoing performances" (x). Here, humans are not "outside" of observation, but all observation "human or otherwise" co-constitutes what is observed (xi). Second, failing to interrogate "the human" in an attempt to observe matter's vitality is an ethical flaw that makes other approaches less capable of grappling with difference: they have been charged with "erasing associations between race, gender, and matter" and (re)producing a homogenizing, "Western-colonialist notion of humanness" (xiv). In contrast, Barad's is a "thoroughly relational," performative new materialism (1).Barad's concept of "entanglement" draws attention to the indeterminacy of matter and meaning, but it is accompanied by an ethical imperative to examine how difference, human or otherwise, is produced and the implications of power imbalances that arise through these enactments. For Barad, the notion of entanglement does not dissolve difference; difference is what matters. Indeed, they give us a way of thinking about how performative intra-actions produce difference through material-discursive practices, or apparatuses—differences that may be expected but are not inevitable. Rhetorical scholars are therefore invited to interrogate the production of boundaries that cause harm and reconfigure them, rather than assume the discreteness of boundaries from the start. Gamble and Hanan thus make a convincing case for how Barad's work may contribute to important scholarship in decolonial and critical rhetorics for which vital and negative new materialisms are less equipped.Gamble and Hanan utilize the introduction to show how Barad's per-formative new materialism both "supports and affirms" rhetorical materialism, or rhetoric's materiality, and enriches it (5). Ushered in by Michael Calvin McGee, "standard" rhetorical materialism worked to challenge the centuries-old debate about rhetoric's secondary, supplementary status vis-à-vis philosophy by recognizing rhetoric as part of a "shifting and dynamic material history" (6). Building upon this view, Ronald Walter Greene utilizes Foucault's notion of the apparatus to demonstrate how even the "material history" McGee called our attention to is itself "produced by apparatuses"—history is not "outside" of meaning (6). Instead, rhetoric's materiality is a "publicity effect" produced through technologies of rhetoric and intersecting power... (shrink)

In this paper we argue that moral deference is prima facie obligatory in cases in which the testifier is a member of a marginalized social group that the receiver is not and testifies about their marginalized experience. We distinguish between two types of deference: epistemic deference, which refers to believing p in virtue of trusting the testifier, and actional deference, which involves acting appropriately in response to the testimony given. The prima facie duty we propose applies to both epistemic and (...) actional deference, though defeaters may quash either or both obligations. Even if one fails to epistemically defer to the marginalized testifier, we argue that they may still be ethically obligated to act in accordance with their testimony. (shrink)

While it is largely agreed upon that solidarity is a kind of unity among persons, this agreement is short-lived – for if solidarity involves unity, what kind of unity is this? That is, does solidarity coalesce around shared identity or simply fellow-feeling? Shared action or fate? Or is solidarity merely a matter of commitment to a particular cause to achieve certain ends? Below, I look to examples of Mutual Aid to reject a piece-meal model of solidarity (where solidarity is this (...) but not that) in favor of a more pluralistic account. The notion of solidarity need not be constrained, all or nothing, by a specific strain of interpretation. Instead, we should recognize that solidarity is a matter of variety and degree. (shrink)

Decreasing unintended teenage pregnancy, especially repeat teenage pregnancy, is an important public health goal. Unfortunately, legal barriers in the USA impede this goal as all minors are unable to consent for birth control in 24 states, and only 10 of those states allow consent after the minor has given birth according to state statutory law. Placement of long-acting reversible contraception is one of the most effective methods of preventing rapid repeat pregnancies. However, restrictions are placed on adolescents who may not (...) have the option of parental consent if the parents are unwilling, or not present, to give consent. A predicament arises when healthcare professionals are willing to place the contraceptive for the patient, but cannot due to the restrictions and guidelines outlined by each state. Even though these adolescents are legally viewed as minors, adolescent mothers should be able to consent to the placement of LARC. Notably, adolescents have the legal ability to give consent for the healthcare of their child starting in the prenatal period. I argue that this ability should be extended to include adolescent consent for their own healthcare. Additionally, the procedure to place LARC is relatively low risk and highly effective, which is an opportune situation to allow minors to consent. Allowing adolescents to consent to LARC after delivery is a simple and effective way to decrease rapid repeat pregnancy rates in the USA. All data relevant to the study are included in the article. (shrink)

J.L. Austin argues that ordinary language should be used to identify when it is appropriate or inappropriate to make, accept, or reject knowledge claims. I criticize Austin’s account: In our ordinary life, we often accept justifications rooted in racism, sexism, ableism, and classism as reasons to dismiss knowledge claims or challenges, despite the fact such reasons are not good reasons. Austin’s Ordinary Language Epistemology (OLE) classifies the discounting of knowledge claims in classic cases of epistemic injustice as legitimate ordinary maneuvers. (...) I provide recommendations for revision of OLE and offer a means of distinguishing between dismissals in cases of epistemic injustice and their legitimate counterparts. (shrink)

Despite increasing evidence that the traditional lecture is inefficient for student learning, such methods remain the central paradigm for teaching logic. In this paper, I identify the deficits of the lecture model and outline the many benefits of flipping the logic classroom—namely that students can absorb information at their own pace, freeing classroom time for active learn- ing activities, and allowing the students to come prepared to actively engage in deeper levels of learning. I provide advice for curricular change from (...) the traditional model, and guidance for flipped classroom implementation. I also offer suggestions for the best use of newly available class time, and advice for keeping students accountable for learning the information prior to class. Last, I consider common challenges with the flipped classroom model. I acknowledge possible obstacles to flipping the undergraduate logic course and address these challenges with potential solutions. (shrink)

The “fearful ape hypothesis” is interesting but is currently underspecified. We need more research on whether it is specific to fear, specific to humans (or even cooperative breeders in general), what is included in “fear,” and whether these patterns would indeed evolve despite arms races to extract help from audiences. Specifying these will result in a more testable hypothesis.

BackgroundThe ARRIVE (Animal Research: Reporting of In Vivo Experiments) guidelines are widely endorsed but compliance is limited. We sought to determine whether journal-requested completion of an ARRIVE checklist improves full compliance with the guidelines.MethodsIn a randomised controlled trial, manuscripts reporting in vivo animal research submitted to PLOS ONE (March–June 2015) were randomly allocated to either requested completion of an ARRIVE checklist or current standard practice. Authors, academic editors, and peer reviewers were blinded to group allocation. Trained reviewers performed outcome adjudication (...) in duplicate by assessing manuscripts against an operationalised version of the ARRIVE guidelines that consists 108 items. Our primary outcome was the between-group differences in the proportion of manuscripts meeting all ARRIVE guideline checklist subitems.ResultsWe randomised 1689 manuscripts (control: n = 844, intervention: n = 845), of which 1269 were sent for peer review and 762 (control: n = 340; intervention: n = 332) accepted for publication. No manuscript in either group achieved full compliance with the ARRIVE checklist. Details of animal husbandry (ARRIVE subitem 9b) was the only subitem to show improvements in reporting, with the proportion of compliant manuscripts rising from 52.1 to 74.1% (X2 = 34.0, df = 1, p = 2.1 × 10−7) in the control and intervention groups, respectively.ConclusionsThese results suggest that altering the editorial process to include requests for a completed ARRIVE checklist is not enough to improve compliance with the ARRIVE guidelines. Other approaches, such as more stringent editorial policies or a targeted approach on key quality items, may promote improvements in reporting. (shrink)

We explore physiological linkage among 34 same-sex male couples. Interbeat interval, an indicator of cardiovascular arousal, was collected across four conversational contexts in the lab: a baseline period that did not involve conversation, a conversation about body image, a conversation about health goals, and a recovery period that allowed for unstructured conversation. We used a newly developed R statistical package that simplifies the use of dynamic models for investigating interpersonal emotional processes. We identified two different PL patterns: a simple one (...) that was characterized by stable synchronization and low frequency of oscillation; and a complex one that was characterized by drifting synchronization, high frequency of oscillation, and eventual damping. Guided by social baseline theory and the reactive flexibility perspective, we explored the interactions between couple relationship functioning and conversational context as predictors of the PL patterns. The results suggest that partners in well-functioning relationships and emotionally challenging situations may be especially likely to show complex PL patterns that may reflect coregulatory processes. (shrink)

In the spirit of praxis, I connect Lacanian theory with the practice of making a video. Lucky in Savannah, which is an experimental adaptation of “Lucky’s speech” from Samuel Beckett’s masterpiece, Waiting for Godot —"[t]he prototype of a modernist text” according to Slavoj Žižek. For Žižek, Beckett—rather than Shakespeare—is “a kenotic writer, a writer of utter self-emptying of subjectivity, of its reduction to a minimal difference”. Will Greenshields argues that Žižek goes further than Lacan, and even performs an anti-Žižekian (...) move when choosing Beckett over Joyce: “While for Joyce the beginning and end were so close as to be indistinguishable…for Beckett there is such a thing as a beginning, a bare minimum, and if the truly revolutionary act is to be achieved, one must return to it”. For these reasons, it is certainly worthwhile to consider Beckett avec Žižek and others. In my video, I employ a Beckettian aesthetic informed by Lacanian psychoanalysis, which leads me to the following question: Is Lucky's speech an example of “full speech” par excellence, or is it a Real manifestation of the sinthome as "the meaningless letter that immediately procures jouis-sense, ‘enjoyment-in-meaning,' 'enjoy-meant'"? (shrink)

Journal of Chinese Philosophy, Volume 47, Issue 3-4, Page 269-270, September–December 2020.

(2010). Betwixt and Between: Working Through the Aesthetic in Philosophy of Education: George F. Kneller Lecture, Conference of the American Educational Studies Association Savannah, Georgia, October 30, 2008. Educational Studies: Vol. 46, No. 3, pp. 291-316.

Los procesos culturales de los pueblos rurales de América Latina en cuanto a su parte inmaterial, están íntimamente relacionados con la memoria colectiva y/o social, la cual puede fungir, entre otras cosas, para afianzar la transmisión de leyendas creadas por la sabiduría popular por medio de la tradición oral. En los llanos centro-occidentales venezolanos a lo largo de más dos siglos se ha diseminado cantidad de leyendas que cuentan la aparición de espíritus que vagan por las sabanas solitarias, sobre todo (...) en las noches de mayor oscuridad; los llamados “espantos de la sabana” son las almas de antiguos pobladores, ya conocidos, que deambulan pidiendo oraciones para su descanso eterno, o por no poder encontrar la paz que procuran. Dichas narraciones, al pasar de generación en generación forman parte de la identidad llanera y son incluidas en la literatura nacional; en el presente artículo se destaca esta característica colocando como ejemplo la novela de Rómulo Gallegos, Cantaclaro , así como coplas populares o aquellas recopiladas por Alberto Arvelo Torrealba para establecer el enlace existente entre la creación y transmisión de las leyendas y la religiosidad de dicha cultura. Palabras clave: Espantos de la sabana. Leyendas populares. Llanos centro-occidentales venezolanos. Religiosidad.Cultural processes of rural populations in Latin America while its immaterial dimension, are closely related to social and collective memory, which can serve, among other thins, to strengthen the transmission of legends created by wisdom through oral tradition. In the plains of the Midwest Venezuelan, during more than two centuries, were heard many legends that tell the apparition of spirits which roam the savannas lonely, especially on the darkest nights. These "ghosts of Savannah" are the souls of old settlers who roam (roam) because they can not find peace or because they are asking for prayers for his eternal rest. These stories from generation to generation are part of the identity of the plains and are included national literature. This article emphasizes this feature, taking as an example the novel by Romulo Gallegos, as well as popular songs or those compiled by Alberto Arvelo Torrealba to establish the link between the creation and transmission of legends and religion of that culture. Keywords: Ghosts of savannah. Popular legends. Western-central Venezuelan plain. Religiosity. (shrink)

In many developing countries people and livestock suffer from preventable or curable diseases, and their agriculture is vulnerable to natural disasters. A considerable amount of technical aid is directed at alleviating these problems using modern science and technology, and yet most of these efforts either fail or even leave peasants and pastoralists worse off than before. In this paper we consider some of the problems that arise in relation to development projects, focusing our attention on the savannah regions of (...) Africa and, in particular, on the control of tsetse flies, which are the vectors of the African trypanosomiases, called nagana in cattle and sleeping sickness in people. We present a detailed case study of a project designed to enable a Maasai community in Kenya to carry out their own tsetse fly control. We examine the complex set of relationships and power structures that mediate the actions of the players in development: scientists, local communities, governmental and nongovernmental institutions, and development agencies. The purpose of this paper is not to present solutions to complex and difficult problems but rather to raise questions that should provide a framework for a debate concerning the role of science and technology in the development process. (shrink)

This research was designed to understand better the patterns of agricultural intensification and transformation occurring in Africa south of the Sahara using the Ghanaian case. The paper examines changes in farming systems and the role of various endogenous and exogenous factors in driving the conversion of arable lands to agricultural uses in four villages within two agro-ecologically distinct zones of Ghana: the Guinea Savannah and Transition zones. Using historical narratives and land-cover maps supplemented with quantitative data at regional levels, (...) the research shows that farming has intensified in the villages, as farmers increased their farm size in response to factors such as population growth, market access, and changing rural lifestyle. The overall trend suggests a gradual move toward intensification through increasing use of labor-saving technologies rather than land-saving inputs—a pattern that contrasts with Asia’s path to its Green Revolution. The findings in this paper provide evidence of the dynamism occurring in African farming systems; hence, they point toward a departure from stagnation narratives that have come to prevail in the debate on agricultural transformation and intensification in Africa south of the Sahara. We conclude that it is essential for future research to expand the scope of this work, while policies should focus on lessons learned from these historical processes of genuine change and adaptation. (shrink)

All contributions included in the present issue were originally prepared for an “Author Meets Critics” session organized by Carl Sachs for the Eastern Division Meeting of the American Philosophical Association in Savannah, Georgia, on 5th January, 2018.

Setting the scene -- Sentience and the sentient mind -- Special senses and their interpretation Survival strategies -- Social strategies -- Animals of the waters -- Animals of the air -- Animals of the savannah and plains -- Animals of the forests -- Close neighbours -- Our duty of care.

In the five-year period 2005-2009, Brazil dramatically reduced carbon emissions by about twenty-five percent and at the same time maintained a stable economic growth rate of 3.5% annually. This combination of economic growth and emissions reduction is unique in the world. It was driven by a dramatic reduction in deforestation in the Amazonian forest and the Cerrado Savannah. This shift empowered the sustainability social forces in Brazil to the point that in December 2009 Congress passed a very progressive law (...) internalizing carbon constraints and promoting the transition to a low-carbon economy. The Article first analyzes the Brazilian position in the global carbon cycle and public policies since 2005, including the progressive shift in 2009 and the contradictory dynamic in 2010-2012. It then analyzes the potential for a transition to a low-carbon economy in Brazil and the impact on global climate governance. (shrink)

Abstract of plenary talk Held at GIScience 2000: First International Conference on Geographic Information Science, Savannah, Georgia.

This handout contains my replies to comments on the Rationality of Perception by Jennifer Nagel, Adam Pautz, and Peter Railton from a symposium at the 2018 Eastern APA in Savannah.

It is only the story... that saves our progeny from blundering like blind beggars into the spikes of the cactus fence. The story is our escort. Without we are blind. -Chinua Achebe, Anthills of the Savannah.

In lieu of an abstract, here is a brief excerpt of the content:Clinical Anecdotes: A Painful Lack of WoundsChristopher Bailey (bio)Keywordsdepression, post-traumatic stress disorder (PTSD), evolution, fight-or-flight, veteran (treatment of)Colin came to me complaining of depression, which started after he got back from Iraq in 2005. Although he had served in the National Guard, he volunteered absolutely nothing about his time in Iraq as we spoke, instead focusing on other factors, like problems at his job and a family history of (...) depression.Colin's depression seemed serious but not severe. He had been functioning fairly well at work and was not suicidal, although his home life had begun to suffer. As the interview proceeded, I myself fell into Colin's blind spot, all but forgetting his tour of duty as I forged ahead with my list of questions. My avoidance was conscious at first, a deliberate reluctance to come across as one more morbidly curious onlooker recklessly inflaming the wounds of war.When Colin complained of irritability, however, and being kept awake by sinister, shadowy “flashes” at night, I knew I had to ask about Iraq. He was probably suffering from post-traumatic stress disorder, I decided, and was thus trying to avoid the very memories that were haunting and hunting him. And for fear of retraumatizing him (if not suffering second-hand trauma myself), I had colluded in his denial.So when I finally got around to asking about Iraq, I fully expected to hear horror stories, half-articulated perhaps, but all the more grisly for the graininess of their images. Instead, Colin surprised me. He had not experienced anything he considered traumatic. No bombs, bloodshed, or shattered bodies. And in fact, he felt like a “wimp” for having been assigned to a noncombat detail where he missed what might have been his last, best chance “to be a hero.”Most of us would consider this a good thing, but in Colin's case, it had left him feeling somehow uninitiated, like he had not done his part or proven his manhood. Contrary to my assumption, it was the lack of trauma that seemed to trigger his depression upon returning from Iraq. In a relatively safe homeland, rife with middle-class comforts and lacking all but metaphorical rites of passage, perhaps we all feel this way at some level.I pointed out to Colin that people have been dying everywhere in Iraq and under all different circumstances, not just combat. From my stateside perspective, just being there is brave. Although I meant to honor him, he seemed to take my offering as more evidence of his failure, reassuring me that nothing he did could ever compare with the unspeakable horrors endured by veterans of Viet Nam and World War II.Now, as a civilian, he questions whether or not he would respond with sufficient ferocity if, say, he had to defend his family against an attacker. Although powerfully built, Colin (to his credit) has never been a brawler or a bully. Nonetheless, [End Page 223] I have no doubt he could do whatever it took to protect his family. What concerns me more is the opposite: That in trying to prove himself, he might unwittingly put himself and his family in harm's way, if not hurt someone who was never really a threat to begin with.With a new family member, I too feel the burden of hypervigilance. But although terrorists, serial killers, and gangs grab headlines, activating our visceral alarm systems, data from the Centers for Disease Control and Prevention suggest that a sedentary lifestyle still exacts a higher death toll among white American men, like Colin and myself. Although the effect of inertia on the body has been discussed extensively, its impact on mental health has received relatively little attention. Maybe for a creature who evolved on the African savannah, competing over territory and trying not to get eaten, the absence of a visceral challenge can be as debilitating as too much of one.Colin seemed receptive to my concerns, which I took to be a good sign. Although insecure men are quick to fear emasculation, Colin did not seem to be the least bit threatened when I suggested a course... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dei Filius in ContextPatrick Gorevan"On January 3, Vérot, bishop of Savannah, made his debut at the council with a common-sense but long-winded speech, laced with witting or unwitting touches of humor that pleased some but annoyed others. He asked why the council was wasting time in refuting the errors of some obscure German philosophers. It should instead focus on real issues."1This article is an attempt to help understand (...) the First Vatican Council's efforts which resulted in its Dogmatic Constitution on the Catholic Faith, Dei Filius, in the face of skepticism by Bishop Augustin Vérot (and others) about the need for the debate and subsequent constitution on faith and reason.The philosophers in question were not particularly obscure: Georg Hermes and Anton Günther were influential figures in the Catholic intellectual world of the mid nineteenth century, while Louis Bautain, and indeed Antonio Rosmini-Serbati, even apart from their influence in Catholic intellectual circles, were inspiring spiritual figures, founders of important and widespread religious orders which flourish to this day. Their "errors" were influential, and represented a broad flank of Christian thinking in the aftermath of the Enlightenment, in many cases demonstrating the truth of Karl Barth's remark that, in those years, "theology... retreated into the narrow regions of epistemology and ethics that Kant left for it."2 [End Page 803]Their "errors" also reflected the dialogue which Christians, haltingly and awkwardly sometimes, but unavoidably, were carrying on with the world of the Enlightenment. Hermann-Josef Pottmeyer concluded his assessment of Dei Filius by saying that the constitution was nothing less than the solemn recognition of the elements of truth in the Enlightenment.3 Pottmeyer is offering a benign assessment of the council's attitude, for the preface to Dei Filius rather speaks about problems to be solved, which had been caused or accentuated by the Enlightenment.4 Perhaps it would be nearer the truth to say that the Catholic semi-rationalists, ontologists, and even fideists were the ones trying to discern the truthful elements emerging from the Enlightenment.5This introductory paper will try to assess: what the semi-rationalists such as Hermes and Günther, the ontologists such as Rosmini-Serbati, and the semi-fideists such as Bautain were trying to achieve; what the maturing judgment of the Church, assisted particularly by the theologians of the "Roman School," was on their efforts; and how this prepared the ground for the Council and the constitution Dei Filius.The Role of Semi-RationalismIt is clear that semi-rationalism, the Catholic version of rationalism as it were, is one of the chief explicit targets of Dei Filius. While rationalism or a total reliance on reason for religious truth, ignoring or rejecting revelation in the process, is a bridge too far for Catholics, semi-rationalism in its [End Page 804] many forms can seem to offer a different kind of bridge, keeping Christian thought in touch with the deliverances of enlightened reason.Semi-rationalism is the view that, while the revelation of God is important and even necessary for knowledge of religious truths (either initially or for the uneducated),human reason can independently demonstrate all or almost all of the truths known through revelation. Accordingly, on this view there are no or very few divine mysteries that cannot be independently proven through reason. Semi-rationalism was especially popular among German Catholic philosophers and theologians at the start of the nineteenth century, as a way to defend Catholicism in post Enlightenment times.6Thinkers of this kind who take center stage in the mind of the fathers of the Council, and of the Church's doctrinal concern in the years leading up to Vatican I, are Hermes, based in the University of Münster, and Günther, a Bohemian who worked and taught (privately) in Vienna. To these we turn.Georg Hermes (1775–1831)Hermes was an influential priest and theologian, professor of dogmatic theology in Münster and eventually in Bonn, with a wide following among his colleagues and students. He was motivated by his exposure to Kantian thought to approach theology as an apologist. His thought is sometimes termed an apologetic... (shrink)

Aristotle continues to be a highly cited author in cultural sciences (human and social sciences) and humanities. In the last two decades, his work attracted up to a hundred times more attention than the work of Konrad Lorenz or Edward O. Wilson, who have attempted to synthesize new knowledge on behavior and society and proposed alternatives to traditional, intuitively appealing, explanations. Aristotle's interpretations of the world, which appear to be intuitive to the human mind, were abandoned in natural sciences upon (...) introduction of the experimental method. Human intuition may have been appropriate in conditions under which it was originally selected: for life of small non-anonymous groups of hunters and gatherers in the savannah. Intuition confines human understanding to a simple reality circumscribed by a boundary that can be called Aristotle's barrier. The barrier may only be crossed by experimentation, which is largely missing in cultural sciences. Snow's concept of two cultures may be revisited to characterize a splitting of natural sciences versus cultural sciences. It may also be applied to a widening gulf between science and technoscience. Diverging of the two cultures may have far-reaching consequences for prospects of humankind's survival. (shrink)

In a period of decreasing aid budgets and increasing private sector engagement in the Global South, Inclusive Business-referring to a business model that integrates marginalized people in the company’s value chain as suppliers, distributors, retailers, or customers to the mutual benefit of both the company and the community has become a preferred development strategy. However so far the impacts of inclusive business models on the livelihoods of these ‘marginalized people’ have remained elusive. With this paper I aim to contribute to (...) a better understanding of the impacts perceived by the communities. Starting from the idea that the rural landscape is socially differentiated, I scrutinize the impact of inclusive business models on the ground at the level of the farmer communities in two very different settings: the savannah of North-Ghana and the green valleys on the slope of Mount Kenya in East Kenya. The findings indicate that diverse groups in the communities are impacted differently by inclusive business models. Both companies catalyse trajectories that in the long term might have negative repercussions on the livelihoods of smallholders. These long-term, or unintended, impacts are obfuscated in frameworks used to assess inclusive business models. Inclusive business models can only be a partial answer in overcoming poverty and food insecurity. (shrink)

Rethinking the Body and Its Boundaries Content Type Journal Article Category Editorial Pages 1-6 DOI 10.1007/s11673-011-9353-8 Authors Leigh E. Rich, Department of Health Sciences (Public Health), Armstrong Atlantic State University, 11935 Abercorn Street, Savannah, GA 31419, USA Michael A. Ashby, Palliative Care and Persistent Pain Services, Royal Hobart, Hospital, Southern Tasmania Area Health Service, and School of Medicine, Faculty of Health Sciences, University of Tasmania, 1st Floor, Peacock Building, Repatriation Centre, 90 Davey Street, Hobart, TAS 7000 Australia Pierre-Olivier Méthot, (...) ESRC Centre for Genomics in Society (Egenis), University of Exeter, Byrne House, St German’s Road, Exeter, EX4 4PJ UK Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 9 Journal Issue Volume 9, Number 1. (shrink)

All contributions included in the present issue were originally prepared for an “Author Meets Critics” session organized by Carl Sachs for the Eastern Division Meeting of the American Philosophical Association in Savannah, Georgia, on 5th January, 2018.

All contributions included in the present issue were originally prepared for an “Author Meets Critics” session organized by Carl Sachs for the Eastern Division Meeting of the American Philosophical Association in Savannah, Georgia, on 5th January, 2018.

In lieu of an abstract, here is a brief excerpt of the content:The Cultural Context of Post-traumatic Stress DisorderCarolyn Smith-Morris (bio)Keywordspost-traumatic stress disorder (PTSD), culture, medical anthropology, fight-or-flight responseIn his Clinical Anecdote, Dr. Christopher Bailey gamely imagines the evolutionary underpinnings of his patient's distressing lack of war wounds. As part of a careful and engaged discussion of care for his suffering patient, Dr. Bailey suggests that our evolved fight-or-flight response to the alarms of the African savannah may be at (...) work in Colin's distress. The fight-or-flight response is something of great interest to anthropologists, who rely on Darwin's theory of evolution to explain much in human experience. According to Dr. Bailey's application of the theory, Colin's visceral response to threat is protective in the presence of danger, but destructive (particularly to his mental health) in the absence of such challenges. So Dr. Bailey considers whether we may have an evolved “need” for threat, and that Colin's trauma is in part related to the lack of such threat in his wartime experience.According to Darwin's ideas, evolved traits may be adaptive but may also simply be random appearances that have not yet produced cause for evolutionary eradication. The fight-or-flight response, or any of the hypothalamic–pituitary–adrenal axis events initiated under either acute or chronic stress, is therefore occurring in Colin's reactions to everyday frustrations, to wartime exposures, and even during the stressful nontrauma of feeling “wimpy.” Dr. Bailey's idea about an evolved need for threat is tautological. That need is not biological, but cultural.Although post-traumatic stress disorder is medically real, it is an event that develops in a particular place and time. Likewise, gender roles that demand scar battles and trophies of a certain form are culturally determined. Culture is central to this anecdote: a culture-specific occurrence of post-traumatic stress disorder and culturally driven gender roles for men, especially warriors. Stress is indeed present in Colin's life: our postindustrial culture's separation from everyday death and violence make episodes like war and combat all the more shocking or traumatic; the lack of social recognition for his service also seems to be one of Colin's stressors. Both the shock of warfare and the trauma of his social invisibility are as vivid to his evolutionarily informed body as is the presence of a crouching lioness in the room. So it is the host of cultural expectations, and his inability to mobilize social and cognitive resources to respond to them, that is wounding Colin. Talk therapy should draw out these cultural details [End Page 235] and, as Dr. Bailey has already begun to do, emplot Colin into a more heroic (his)story of his service to our nation.Related ArticlesFeature Article: Clinical Anecdotes: A Painful Lack of WoundsCommentary: The Nature of Proof in PsychiatryCommentary: Truth and Healing a Veteran's DepressionCommentary: Inappropriate RegretCommentary: The Cultural Context of Post-traumatic Stress DisorderCommentary: Explication or Explanation?Commentary: The Importance of What Psychiatrists Care AboutCommentary: Mourning or MelancholiaResponse: A Painful Lack of ConnectionCarolyn Smith-Morris Carolyn Smith-Morris is an Associate Professor in the Department of Anthropology at Southern Methodist University in Dallas, Texas. Her work focuses on chronic disease and the health impacts of culture change and acculturative stress in North America. She is engaged in several research programs among migrating Mexican workers, among poor African-Americans in Dallas, and for the Gila (pronounced Hee-la) River Indian Community of Southern Arizona, a tribe that suffers from the highest recorded rates of type 2 diabetes in the world. She also holds a research fellowship with the Foundation for Community Empowerment, serves on the Board of the Society for Medical Anthropology, and is a fellow in the Society for Applied Anthropology. She published Diabetes Among the Pima in 2006 and has several articles detailing her applied research on diabetes, reproduction, health care ethics, and end-of-life care. She can be contacted via e-mail at: [email protected], C. 2009. A painful lack of wounds. Philosophy, Psychiatry, & Psychology 16, no. 3:223–224. [End Page... (shrink)

It has generally been assumed since the 1950s that the African elephant known to classical antiquity, and thus the one used, inter alia, by Carthage and Ptolemaic Egypt, is the forest elephant, which is even smaller in stature than the Asian or Indian elephant. Yet a recent scientific study using DNA evidence has asserted that it was the larger bush or savannah elephant that was used in antiquity. This study adduces literary sources pertaining to habitat and representational evidence to (...) explore the issue of the most likely species of African elephant known to the ancient Mediterranean world. (shrink)

Free/Libre Open Source Software (FLOSS) development teams provide an interesting and convenient setting for studying distributed work. We begin by answering perhaps the most basic question: what is the social structure of these teams? We conducted social network analyses of bug-fixing interactions from three repositories: Sourceforge, GNU Savannah and Apache Bugzilla. We find that some OSS teams are highly centralized, but contrary to expectation, others are not. Projects are mostly quite hierarchical on four measures of hierarchy, consistent with past (...) research but contrary to the naive image of these projects. Furthermore, we find that the level of centralization is negatively correlated with project size, suggesting that larger projects become more modular, or possibly that becoming more modular is a key to growth. The paper makes a further methodological contribution by identifying appropriate analysis approaches for interaction data. We conclude by sketching directions for future research. (shrink)

Trois auteurs dramatiques, Arthur Schnitzler (1862-1931) dans Au Grand Guignol, Paul Claudel (1868-1955) dans Le Soulier de Satin, et Marguerite Duras (1914-1996) dans Savannah Bay, nous placent au cœur même du processus de la représentation théâtrale, fait d’imprévus, d’incertitudes et d’accidents. Cette écriture rend sensible un temps dynamique, vivant et jaillissant, qui n’est pas sans rappeler la conception bergsonienne du temps comme « création continue d’imprévisible nouveauté ». Ces œuvres, dans leur mouvement de dépassement du caractère construit et fini (...) du texte de théâtre, et dans leur questionnement sur la part de risque que comporte l’acte de jouer, peuvent aussi être mises en relation avec la performance. (shrink)

It is not easy to understand the history and origin of the different peoples of today's world inasmuch as scientific data are partial and seemingly contradictory. These roughly fall into three categories:-prehistoric data are remains of cultures and human skeletons. They allow us to affirm that such and such a region was inhabited in such and such an epoch. Their absence, however, means nothing, and they hardly permit the attribution of a biological origin to the peoples of the past because (...) of the rapid evolution of the forms and dimensions of the skeletons during the course of time;-present genetic data give an interesting picture of the biological relationship of peoples and of the way they diverged throughout history. Their interpretation is delicate, however, especially when it concerns small populations;-“biometric” data involve the measurement of pigmentation, dimensions and proportions of the body and organs. They are susceptible to very rapid variations during the course of history and mainly give an indication of the adaptation of the people to a certain kind of environment: tropical, temperate, cold or arctic, plain or altitude, forest, savannah, prairie, steppe or desert. (shrink)

This book looks in particular at Achebe's Anthills of the Savannah and Petals of Blood by Ngugi wa Thiong'o, but situates these within the broader context of developments in African literature over the past half-century, discussing writers from Ayi Kwei Armah to Wole Soyinka. M.S.C. Okolo provides a thorough analysis of the authors' differing approaches and how these emerge from the literature. Okolo argues that these authors have been profoundly affected by the political situation of Africa, but have also (...) helped to create a new African political philosophy. (shrink)

It is now more than twenty years since Knight (1987) first presented his paradigm-shifting theory of how and why the ‘human revolution’ occurred — and had to occur — in modern humans who, as climates dried under ice age conditions and African rainforests shrank, found themselves surrounded by vast prairies and savannahs, with rich herds of game animals roaming across them. The temptation for male hunters, far from any home base, to eat the best portions of meat at the kill (...) site — as do other social carnivores — called for strong measures from human females, who were paying the heavy metabolic and physical costs of bearing large-brained but helpless children. Even in the modern west, with well stocked supermarkets, a pregnant or lactating woman can lose ten percent of the dry weight of her brain, because developing babies demand dietary lipids for brain growth (Horrobin, 1998). Hence the idea of the menstrual sex strike, designed to force males to deliver their kills entirely into the hands of women for cooking and distribution—a practice common in foraging communities to this day. (shrink)

A Tip of the Hat to Our Peer Reviewers Content Type Journal Article Category Editorial Pages 319-322 DOI 10.1007/s11673-011-9328-9 Authors Michael A. Ashby, Palliative Care and Persistent Pain Services, Royal Hobart Hospital, Southern Tasmania Area Health Service and School of Medicine, Faculty of Health Sciences, University of Tasmania, 1st Floor, Peacock Building, Repatriation Centre, 90 Davey St, Hobart, TAS 7000, Australia Leigh E. Rich, Department of Health Sciences (Public Health), Armstrong Atlantic State University, 11935 Abercorn Street, Savannah, GA 31419, (...) USA Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 8 Journal Issue Volume 8, Number 4. (shrink)

Discussing Difference and Dealing With Desolation and Despair Content Type Journal Article Category Editorial Pages 315-317 DOI 10.1007/s11673-011-9331-1 Authors Michael A. Ashby, Palliative Care and Persistent Pain Services, Royal Hobart, Hospital, Southern Tasmania Area Health Service, and School of Medicine, Faculty of Health Sciences, University of Tasmania, 1st Floor, Peacock Building, Repatriation Centre, 90 Davey Street, Hobart, TAS 7000 Australia Leigh E. Rich, Department of Health Sciences (Public Health), Armstrong Atlantic State University, 11935 Abercorn Street, Savannah, GA 31419, USA (...) Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 8 Journal Issue Volume 8, Number 4. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Sacrificial "As-If" and Avuncular HilarityLiving by MéconnaissanceWiel Eggen (bio)INTRODUCTION: THE CURIOUS QUESTIONAt my departure for anthropological fieldwork in the Central African Republic (RCA), just after Girard's seminal work La Violence et le sacré had come to upset my structuralist tutors in Paris, I was given a list of penetrating questions to probe in the field, since my research was to be conducted in an area known for its a-cephalous (...) traditions with little or no political or religious centralization.1 The prime critique concerned Girard's apparent return to a bluntly utilitarian vision of myth and religion as the mental framework of society's ritual foundations, in line with Durkheim's functionalist analysis of archaic religion, which was finely reworded in Lord Raglan's recent preface to a cluster of Hocart's articles titled The Life-Giving Myth.2 The approach had come to dominate, as a way of unraveling outdated transcendentalist claims, and also underpinned Freudian and Marxist attacks on religion. After Kant's Critique of Pure Reason had given the lie to any claims of access to transcendent realms, the deontological view of religion as society's functionalist toolbox for orderly [End Page 69] conduct became dominant. But, inspired also by such "masters of suspicion" in human sciences, structuralism had set out even beyond that utilitarian perspective. In a decisive bolt of relativism, it took myths to be a mere mental ordering of daily observations into a logical frame, independent of any ritual or social utility. So, how could Girard once again declare social control via rituals to be religion's true aim, allot a prime role to sacrificial rites, and, most alarmingly, thereby raise the suspicion of aiming to rehabilitate Christian dogmas?I was urged to go and check this theory on sacrifices, scapegoating, social rivalry, and on the shaping of archaic society, its forms of authority, and even sacred kingship. Reflecting on the questions, though, I noted that they overlooked a critical point in Girard's hypothesis, which I read as reverse functionalism. In fact, Girard viewed religion's social function and the issuing cultural regulations as rooted in a radical "lie," or in what he labels méconnaissance. Worded in evolutionary terms, he hypothesized not so much a kind of Darwinian utilitarian adaptation, but rather the alternative of "exaptation," or what has been called an oblique functionalism.After I had learned enough of the Banda language to start my research, though, my schedules were thrown in disarray on my first evening in the village that was to be my starting point. It presented me with a curious quandary. The village of Wademi, some 25 km north of Ippy, in the sparsely populated wooded savannah, was home to two exogamous patrilineal clans that straddle a little river and sit on a dirt road constructed by the colonial power for the collection of cotton. To oversee this two-clan unit a chief had been appointed with the title of makonji, a loanword from the national Sango language. This gentle, friendly man had offered to host me in his own cemented house and organized a welcome for me in the customary way of staging a pleasant storytelling session, punctuated with joyous songs and dances, lasting well into the night. Most of the stories and songs figured Tere, the famous trickster figure, who resembles Ture in neighboring Azande-land, well documented by E. Evans-Pritchard.3 The enjoyable, moonlit session was shot through with outbursts of laughter. It brought the two clans together, including the women and children. Before turning in, the makonji's junior son, who had been assigned my assistant and interpreter, came to convey his father's sincere but puzzling query, whether Tere actually was the same as Jesus Christ. Actually, his French name in Banda phonetics implied so: Christ Jésu = Tre se te jesu; and "Jesu Christ = Jesu Tre."4 Taken by surprise and much in need of some rest after a rather demanding day, I politely asked to let the issue rest till the morning.This question was all the more disturbing, as Christians were wont to call Jesus the Lord, and relate this to chieftaincy... (shrink)