Over 300 years ago the father of microscopy, Antonie van Leeuwenhoek, observed dried rotifers “coming back to life” upon rehydration. Since then, scientists have been fascinated by the enduring mystery of how certain organisms survive losing essentially drying out completely. Historically sugars, such as the disaccharide trehalose, have been viewed as major functional mediators of desiccation tolerance. However, some desiccation tolerant organisms do not produce this sugar, hinting that additional mediators, and potentially novel mechanisms exist. It has become (...) apparent that a common theme among such organisms is the production and use of intrinsically disordered proteins to mediate survival in this dry state. However, the basic biology of these proteins – which unlike globular proteins lack persistent three-dimensional structure – is poorly understood, as are the functional mechanisms utilized by these enigmatic proteins that allow them to mediate desiccation tolerance. We purpose that probing the biochemical and biophysical nature of stress-related IDPs will provide mechanistic insights into these fascinating proteins. Remarkably, organisms from every kingdom of life can survive losing nearly all their intracellular water. A hallmark of desiccation tolerance is the use of intrinsically disordered proteins, but how IDPs contribute to tolerance is poorly understood. Here, we discuss possible mechanisms and avenues for studying these enigmatic proteins. (shrink)

I forgive the slight spin of sloganeering conveyed by the motto so frequently cited by proponents of a cosmos chock full of organisms: "Life will fed a way." Life is resilient and quite capable (especially in bacterial form) of living in the most damnably improbable places-from nearly boiling ponds in Yellowstone National Park to tiny pores in rocks as deep as two miles below the earth's surface. But even this degree of resilience must work within limits; if life ever evolved (...) on the Martian surface during its initial billion years with running water, the planet's later desiccation probably extinguished our solar system's second experiment in advanced carbon chemistry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:“We Need to Cut the Neck!”Confronting Psychological and Moral Distress during Emergency Cricothyrotomy1Stephanie CooperEnoughYou didn’t die in the ER, but rather, began your inexorable demise. The last, first, and only words I ever heard you utter was the weak mewl “tight, tight” as the blood pressure cuff constricted your left arm. You were 98–years–old, bed–bound, at the end. Your world was already partitioning itself from us, your brain tunneling (...) down the uneven corridors of consciousness. A concretion of otoliths muffled your hearing, and fatigue burdened your ancient heart.Your name–band encircled your skinny ankle like a bird. Deformed by arthritis, you were caged within yourself, imprisoned by senescence. You could not declare yourself to us. Words disintegrated into moans and your grimace became animal.When you came back from x–ray—hypotensive with multiple neck fractures confirmed—you could speak no more. Your pulse slowed, your blood pressure plummeted. I jammed a gloved finger against your femoral pulse, faint and tired. [End Page E5]“What’s her DNR status?” I gravely asked your nurse.The DNR paperwork for once had arrived with the patient. “No CPR” she said with relief. But then the paperwork went on, forcing me—the waitress of tragedy—to serve up the hash of an impossible menu.As health care providers, we are all often tasked with performing contradictory actions: the pain of IV insertion followed by the morphine push, drilling deeper into broken bone in order to plate it, the inadvertent cracking of ribs during chest compressions. We sometimes must perform violent action in the hope of sustaining and resurrecting life. We are asked to perform the impossible, the contradictory, the painful. And sometimes the actions we must take catalyze an inexorable chain reaction of actions, which can end in death–prolonging and painful interventions that we did not intend.Although our culture may imagine that one can choose one’s meal at the end–of–life fast–food franchise of death, such is not the case. You can’t suddenly decide you’re a vegetarian. You can’t order the cheeseburger without the cheese—and we all are getting the burger, in the end. Ordering the heart–squeezing drugs without the CPR to circulate them, or the antibiotics without the fluid to counter dehydration, is like ordering the burger without the bun. Sometimes the possible choices are not necessarily realistic choices. You get served what you get served, and perhaps we should question the assumption that we have the ability to choose at all.Your DNR form proclaimed no CPR but then said that antibiotics and intubation were okay—the cheeseburger without the cheese. An unfortunate choice for you, me, and the rest of us, as your death menu led to a very unhappy meal.You were comatose. I stuck a tongue blade deep into your desiccated throat. You did not gag. This means I should have intubated you, but morally, I couldn’t. To what end? You were 98 years old, broken, moribund. If you hadn’t suffered multiple neck fractures, or if you were a vibrant elder who had just walked off Mt. Rainier, maybe the story would have been different. But you? I doubted that you truly had a chance of ever feeling joy again. You were somebody’s wife, somebody’s mother. I knew this step would lead to the domino of unstoppable steps. I refused to flog your corpse.I called your daughter Kay on her cell phone, told her that you were in critical condition and that she should come to the ER immediately. But how to begin to tell a daughter her mother is dying, let alone over a cell phone? Gentle but surreal and impersonal, my voice tried to tell your daughter that the interventions you needed would likely kill you. I have seen enough human suffering to know. To me, the choices were clear: death by nature’s irrefutable course, versus a more painful, protracted, and violent death by what we’d do to you.Kay arrived in a wheelchair and scooted up to your bedside. Like all daughters, she wasn’t ready for you... (shrink)

The rate of human health care-associated infections caused by Acinetobacter baumannii has increased significantly in recent years for its remarkable resistance to desiccation and most antibiotics. Phospholipases, capable of destroying a phospholipid substrate, are heterologous group of enzymes which are believed to be the bacterial virulence determinants. There is a need for in silico studies to identify potential vaccine candidates. A. baumannii phospholipase D role has been proved in increasing organism’s resistance to human serum, destruction of host epithelial cell (...) and pathogenesis in murine model. In this in silico study high potentials of A. baumannii PLD in elicitation of humoral and cellular immunities were elucidated. Thermal stability, long half-life, non-similarity to human and gut flora proteome and non-allergenicity were in a list of A. baumannii PLD positive properties. Potential epitopic sequences were also identified that could be used as peptide vaccines against A. baumannii and various other human bacterial pathogens. (shrink)

Evolutionary changes in traits that affect both ecological divergence and mating signals could lead to reproductive isolation and the formation of new species. Insect cuticular hydrocarbons (CHCs) are potential examples of such dual traits. They form a waxy layer on the cuticle of the insect to maintain water balance and prevent desiccation, while also acting as signaling molecules in mate recognition and chemical communication. Because the synthesis of these hydrocarbons in insect oenocytes occurs through a common biochemical pathway, natural (...) or sexual selection on one role may affect the other. In this review, we explore how ecological divergence in insect CHCs can lead to divergence in mating signals and reproductive isolation. We suggest that the evolution of insect CHCs may be ripe models for understanding ecological speciation. (shrink)

To one side of the wide third-floor hallway of Victoria College, just outside the offices of the Institute for the History and Philosophy of Science and Technology, lies the massive carcass of a 1960s-era electron microscope. Its burnished steel carapace has lost its gleam, but the instrument is still impressive for its bulk and spare design: binocular viewing glasses, beam control panel, specimen tray, and a broad work surface. Edges are worn, desiccated tape still feebly holds instructive reminders near control (...) dials; this was once a workhorse in some lab. But it exists now out of time and place; like many of the scientific instruments we study, it has not been touched by knowing hands in decades. (shrink)

Deliberative democrats seek to link political choices more closely to the deliberations of common citizens, rather than consigning them to speak only in the desiccated language of checks on a ballot. Sober thinkers from Plato to today, however, have argued that if we want to make good decisions we cannot entrust them to the deliberations of common citizens. Critics argue that deliberative democracy is wildly unworkable in practice. Deliberative Democracy between Theory and Practice cuts across this debate by clarifying the (...) structure of a deliberative democratic system, and goes on to re-evaluate the main empirical challenges to deliberative democracy in light of this new frame. It simultaneously reclaims the wider theory of deliberative democracy and meets the empirical critics squarely on terms that advance, rather than evade, the debate. Doing so has important implications for institutional design, the normative theory of democracy, and priorities for future research and practice. (shrink)

The ArgumentContrary to the dominant historiography of microscopy, which tends to maintain that there was no microscopical program in the Enlightenment, this paper argues that there was such a program and attempts to illustrate one aspect of its dynamic character. The experiments, observations, and interpretations on rotifers and their management by scholars of that period show that there did exist a precise axis of research that can be followed historically. Indeed, the various controversies these scholars engaged in imply that they (...) performed accurate microscopical experiments and observations and also carefully interpreted their visual data. Furthermore, the kinds of phenomena presented by the rotifer and other microscopic entities, such as their morphology or their revival from desiccation, helped to improve methodology on the use of the microscope. The paper also argues that this sort of inquiry is not fundamentally different from other research in the natural sciences of the eighteenth century. (shrink)

'Eye hEar The Visual in Music' employs the concept of the visual in proximate relation to music, producing a tension: 'is it not the case that there is a gulf between painting and music, between the visible and the audible? One is full of colour and light yet silent; one is invisible and marvellously noisy.' Such a belief, this book argues, betrays an ideological constraint on music, desiccating it to sound, and art to vision. The starting point of this study (...) is more hybrid (and hydrating): that music is never employed without numerous and complex intersections with the visual. By involving the concept of synaesthesia, the book evokes music's multi-sensory nature, stops it from sounding alone, and offers music as a subject for art historians. Music bleeds into art and visuality, in its graphic depiction in notation, in the theatre of performance, its sights and sites. This book looks at music in its absolute guise as a model for art; at notation and the conductor as the silent visual fulcra around which music circulates; at the music and image of Erik Satie; at the concert hall as white cube; at the symphonic film '2001: A Space Odyssey'; and at the liminality of John Cage and Andy Warhol. (shrink)

The major_ _topic of Professor Weiss’s present work is the experience of and concern with God_ _in privacy and in community. His purpose is to reveal the primary nuances and distinctions essential to an adequate grasp of the nature of religion, and he seeks to isolate the pure, undistorted relation men have to God. The God we seek is thus, in Mr. Weiss’s viewpoint, no distillate, no abstract desiccated element but something at least as rich and as concrete as the (...) specialized forms of experience and concerns exhibited in particular religions—but without their bias. Presupposing only those rudimentary experiences which are shared by everyone, Mr. Weiss focuses on that pure, rich, concrete relation which connects men and God, “a relation which is diversely ritualized and specialized by the various religions.” Mr. Weiss makes evident that there are many ways in which men make contact with God, “apart from special revelations, messages, or miracles.” God, he shows, is enjoyed in dedicated communities, is reached through the fissures of experience, and is present in sacred objects and in service. Written in Professor Weiss’s usual incisive, clear style and addressed to the general reader as well as to the theologian, minister, and philosopher, the work as a whole is challenging and highly quotable in its observations. The virtues and limitations of the different religions, the nature of faith, prayer and worship, mysticism and religious language are some of the topics dealt with in a fresh and illuminating spirit. Mr. Weiss’s discussion of religious history is particularly noteworthy for sharply marking out an area that is neglected in most modern religious and historical studies. An independent work, _The God We Seek _serves also as the capstone of Paul Weiss’s entire philosophic system: a philosophic system dealing with the whole of being and knowledge, both in a highly abstract form, and in concrete, specialized guises._ _His intellectual diary, _Philosophy in Process_,_ _is now appearing in a series of twelve fascicles, published at intervals of three months. (shrink)

Unlike conventional ethical theory, environmental ethics—and eco-philosophy generally—have frequently been able to escape the desiccating rigors of analytical thinking. This is due in large part to the nonconforming and creative work of people like Henryk Skolimowski, whose ideas have influenced the philosophical dialogue for nearly 40 years now. The guiding principle of his new worldview, that the world is a sanctuary and not a machine, implies a radically expanded conception of eco-ethics. And his metaphysical stance of noetic monism demands that (...) mind and reality be taken together, as a unit. These ideas fit well with the recent trend in philosophy of mind toward panexperientialist ontologies. Collectively, such notions point toward the concept of universal intrinsic value in nature, and a concomitant form of ethics that I call “universal sympathy.”. (shrink)

This piece, included in the drift special issue of continent., was created as one step in a thread of inquiry. While each of the contributions to drift stand on their own, the project was an attempt to follow a line of theoretical inquiry as it passed through time and the postal service from October 2012 until May 2013. This issue hosts two threads: between space & place and between intention & attention. The editors recommend that to experience the drifiting thought (...) that attention be paid to the contributions as they entered into conversation one after another. This particular piece is from the BETWEEN SPACE & PLACE thread: April Vannini, Those Between the Common * Laura Dean & Jesse McClelland, Ballard: A Portrait of Placemaking * Amara Hark Weber, Crossroad * Isaac Linder & Berit Soli-Holt, The Call of the Wild: Terror Modulations * Ashley D. Hairston, Momma taught us to keep a clean house * Sean Smith, The Garage * * * * Instead of beginning with radical doubt, we start from naiveté. —Graham Harman, The Quadruple Object Deep in the forest a call was sounding, and as often as he heard this call, mysteriously thrilling and luring, he felt compelled to turn his back upon the fire and the beaten earth around it, and to plunge into the forest, and on and on, he knew not where or why; nor did he wonder where or why, the call sounding imperiously, deep in the forest. —Jack London, The Call of the Wild The figure of the feral remains a perpetual enigma, but the parameters remain relatively consistent. A person, usually a child, enters civilization after having been raised by wolves or kept in some kind of cruel captivity. The outsider perspective on domestication ensuing in an edge of a culture's self-recognition of its clumsier attributes, what has been taken for granted becomes apparent, is brought to the foreground with the stranger and made questionable. Amusement follows naïve questions or observations such as Kaspar Hauser in the Herzog film, The Enigma of Kaspar Hauser, when Kaspar notes that while in his room he is engulfed by it, but when he looks at the tower he can turn away and it disappears. Ergo, the room is larger than the tower. How entertaining. The aberrant one destabilizes the comforting cultural normative. Places become seen as mere impressions out of space, a patterning, a rut that not everyone lives in like us. This is one figure of the feral. The naiveté that begs all the questions. As a figure for a certain philosophical disposition, the rapidity of one’s saccade scans the environment, intuits it’s space, not from an initial thaumazein or a Critchlean sense of disappointment, but from a child-like naiveté bent on survival. To serve the naïve is merely one form of critique, and it is not nearly used enough in lieu of the critique that provides answers. How dull. It is not necessary to be an outsider to entrench a critique with naiveté. After having forced to suffer in the most parched and rocky terror, itself for so long rooted upwards of fifty feet into the ground upon which it grows, even a grapevine can spontaneously produce a white grape on a red vine. The curious feral can arise from within, and like pinot grigio, it adds variety without admonishing its roots. There is also the feral dog. Not raised by wolves, but humans. Founded in place the figure of this feral denies this place. The trajectory of this feral roves from the cultivated to uncultivated, or in speaking of plants from controlled to volunteer, finding the necessary nutrients and survival patterns on its own. Finding other places, reaching out into space testing its fertility. And when introduced into a foreign environment, it withers or flourishes. We would like to attempt a thesis at this juncture and to accept neither feral figure in its entirety, but to argue for the intimate conjunction between a cultivated place and its resonance with the space it procures for its nest and kin. I'm not a biter, I'm a writer for myself and others. —Jay-Z, What More Can I Say? I am writing for myself and strangers. This is the only way that I can do it. Everybody is a real one to me, everybody is like some one else too to me. No one of them that I know can want to know it and so I write for myself and strangers. —Gertrude Stein, The Making of Americans There is no subjective disposition outlining an unambiguous individual of the para-academy. There is no para-academic. We all have day jobs. 'Para-academic' seeped through the cracks as an adjective in the call to frame publishing dedicated to the critical rigor expected by academic publishing, but to deny the limitations of guarded legitimation through capital means. Open-access holds hands with this parasitic descriptor. Para-academic publishing's refusal to adhere to the valuation of locked access of a site, the site “of a desperate initiation to the empty form of value,” 1 seeks to recognize not merely an inclusive interpretation of significance, but the significance of thinking practice. The practice inside the paywalls of academic 'education' is held in a deathgrip by its infatuation with value and information, both empty without the apprehension of human experience, the barbaric yawp. “I can't breathe in here.” It is not that a para-academic practice leads one to the childish wonder of Kaspar Hauser who wonders about the spatiality of his room. It is the academic legitimation that distorts that one can hold the understanding of both in a constellation of place and space. Led to believe there is only a place for things, we are led to disillusionment. It is also not that a para-academic practice relinquishes itself to the invasive growth outside of careful cultivation, an abandonment of pleasantries for the toothy growl of a predator. It is the academy's fear that thought does not require capital to signify value. Some of the most nutritious meals can be foraged. Defining a para-academic practice is not outlining a place of accreditation of the practice, it is the recognition that any place is subject to modulation by the space it inhabits as well as creates. The para-academic practice keeps an eye of the creation of spaces, follows those paths that eat themselves in the name of academia. This is not unlike Red Peter's report to the academy, only successful if we report in idle idiosyncratic banalities that we have once again become victorious in our acculturation and nullification within the confines of accredited mush and our trajectory of wild rigor is defeated in our desire for recognition as recognizable in this place. Weeds are integral to the functioning of a large ecosystem. The manicured garden is entirely reliant on its keeper. The pansy can also go wild once neglected, the daisy definitely does.... a universe comes into being when a space is severed or taken apart. The skin of a living organism cuts off an outside from an inside. So does the circumference of a circle in a plane. By tracing the way we represent such a severance, we can begin to reconstruct, with an accuracy and coverage that appear almost uncanny, the basic forms underlying linguistic, mathematical, physical, and biological science, and can begin to see how the familiar laws of our own experience follow from the original act of severance. The act is itself already remembered, even if unconsciously, as our first attempt to distinguish different things in a world where, in the first place, the boundaries can be drawn anywhere we please. At this stage the universe cannot be distinguished from how we act upon it, and the world may seem like shifting sand beneath our feet. —George Spencer-Brown, Laws of Form Two edges are created: an obedient, conformist, plagiarizing edge, and another edge, mobile, blank, which is never anything but the site of its effect: the place where the death of language is glimpsed. These two edges, the compromise they bring about, are necessary. —Roland Barthes, The Pleasure of the Text Between these two epigraphs, interminable questions of where and questions of happening, gesture, and interface. To stay buoyed between a site of visible happening and haptic perspicacity. Bounded by one or the other leads to a desiccation of potential knowledge. The tumbleweed tumbles until met with mud, a bare structure moving but not movement. A tumbleweed tumbleweeds, propagates only at a place. It becomes significant again, continues. Significance, the site where meaning is made known through kinesthetic apprehension. 2 The feral founds a gestural horizon; an outsider’s scrawl-becoming-law; Deleuze teaching Meno’s dog geometry. Place as marked, outlined, recognized, territorialized. The academies marked by their peculiar disciplines, outlined by their rigid boundaries, recognized as factories of value. This far from ensures complete purchase on the space of thought, but it has made an undeniably elaborate means of making work significant. The academy is a muddy spot, it is fertile, but its gates are high and its dogs are barking. The coordinates of concept and experience. Already claimed by a stabilizing suspension, the terms enter specificity of ‘this is this’. Another correlation: activity and the individual. The individual, a placeholder in the crosshairs of juridical identification. Activity, what expands and surrounds this location, but utterly indebted to the node of “one who”. What's happening in this oscillation of nature and nurture is practice. Practice, as Stengers tells us “is not the activity of an individual or the product of that activity. It is the ingredient without which neither that activity nor this product would exist as such.” 3 Moving outward from our own honing, we're curious about the ingredient creating the place for holding conceptual and experiential engagements in each hand. And we'd like to argue that this place is not a limiting specification, but a practice undulating daily, by the minute. And we call this practice the para-academic practice. I repeat: there was no attraction for me in imitating human beings; I imitated them because I needed a way out, and for no other reason. —Franz Kafka, A Report to an Academy In order to exist, man must rebel, but rebellion must respect the limit it discovers in itself—a limit where minds meet and, in meeting, begin to exist. — Albert Camus, The Rebel Anyone is a para-academic or practicer of such means. The academic can, and we argue should, be active para-academically, to escape the bounds, recognizing no site specific place as a place to rest on or the place to grab the Kafka's top and wonder at its disobedience not to continue. Yet, the para-academic practice must maintain the desire for rigor in scholarship. Indeed desiring past itself to claim a more naïve rigor, one that does not take its form for granted. Without a para-academic practice, the scholar spends half the time merely working on behalf of a hierarchy, to maintain it, and the other measly amounts of time are in the name of thinking, but only in name. Not to mention the amount of debt it takes to attend the halls of higher education. Not to mention the snoring tenures. Not to mention the barely scraping by adjuncts. Not to mention the materials that shake the very force of producible theory. Not to mention when swimming in texts becomes slogging through data. Academia is a barbaric food chain and it is our claim that there is, as always, an imperative for thought to move, with Heidegger, beyond the logics of calculation and planning, to a time of its own. The path, into the panic of the dark wood of this space can be followed by any; any who let the silence and the rigor enter the play. Where the little theater is larger when inhabited ; where the data of the tutor asymptotically refutes; and where, as much as one wouldn’t expect it here, ballet may turn out to be the most feral of forms… NOTES Jean Baudrillard, “Value's Last Tango” Simulacra and Simulation trans. Sheila Faria Glaser,. “What is significance? It is meaning, insofar as it is sensually produced.” Roland Barthes in The Pleasure of the Text. Isabelle Stengers, “The Science Wars” Cosmopolitics I trans. Robert Bononno, 47. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Last Puritan: A Memoir in the Form of a NovelChristopher PerriconeThe Last Puritan: A Memoir in the Form of a Novel, by George Santayana; edited by H. J. Saatkamp and W. G. Holzberger; xli & 744 pp. Cambridge: MIT Press, 1994, $50.00.In 1936, Irwin Edman reviewed The Last Puritan for the New York Times. It was a sympathetic review. However, Edman was not blind to the novel’s (...) fundamental weakness: it is driven by ideas, “essences,” rather than characters, ones you might hate or love: “... this is a poet’s novel and philosopher’s tale.... If the characters do not come to life, they live as themes dramatized and as ‘human persuasions.’”This year Harold Bloom wrote in The Western Canon that canonical works are those works which deserve re-reading. As a novel, The Last Puritan does not deserve re-reading, as Tom Jones, The Trial, or Huckleberry Finn, do. But as a philosophy “not argued but presented as a picture” (Edman), The Last Puritan may be among Santayana’s best works. Yes, one reads and re-reads The Last Puritan because one wants to know the ideas of America’s great philosophical poet. Without the philosophy to support the novel, I am not sure it would have a reason for being. One is not interested per se in Santayana’s plot or characters, their friendships and failures, Oliver and Jim, their deaths, or Mario, his paganism and love of life. Rather one wants to be enchanted by [End Page 186] Santayana’s poetic voice; one wants to know what Santayana thinks about the play of spirit and matter and how “the genteel tradition” had so much promise and yet had gone bad. And these are, indeed, in principle, the very same reasons why one reads and rereads Plato, Lucretius, or Dante.The critical edition, put together by Saatkamp and Holzberger, with an introduction by Irving Singer, is a first-class piece of work. It is everything a Santayana scholar would want or need. Singer’s introduction provides the reader with a sound and well-researched background on Santayana and Oliver’s story, and anticipates some problems of aesthetics the reader will face, e.g., the problem of character development. Unlike me, Singer thinks Santayana’s “idealizations” bring vitality to character: “Far from being desiccated types, the great characters in fiction give one a sense of individuality that often seems more natural to us than what is found in nature itself” (p. xix). Notwithstanding my disagreement with Singer, his presentation is well thought-out and plausible.The “Editorial Appendix,” written by Saatkamp and Holzberger, is impeccable. In the “Notes to the Text” they provide the scholar or the curious reader with a marvelous wealth of information. They run down and support with convincing evidence every allusion in the novel. In the “Textual Commentary,” they provide a statement of textual principles and procedures, a description and development of the text, and an explanation of how the critical text was established; in effect, after one has read the product, one can then read about the process by which the product was brought about. Naturally, there are also lists of emendations and variants.As a philosophical novel, I recommend The Last Puritan to anyone who believes that “... what the realm of essence, in its mute eternity, chiefly adds to our notion of nature is the proof that nature is contingent. An infinite canvas is spread before us on which any world might have been painted. The actuality of things is sharpened and the possibilities of things are enlarged. We cease to be surprised or distressed at finding existence unstable and transitory. Why should it have been otherwise? Not only must our own lives be insecure, as earthly seasons change, but perhaps all existence is in flux, even down to its first principles. Dum vivimus, vivamus. Everything, so long as it recognizably endures, is free to deploy its accidental nature, and we may lead the life of reason with a good grace, harmonizing as well as possible our various impulses and opportunities, and exploring the realm of essence as our genius may prompt” (Santayana, “A General Confession... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Wandering at Ease in the ZhuangziJames MillerWandering at Ease in the Zhuangzi. Edited by Roger T. Ames. Albany: State University of New York Press, 1998. Pp. viii + 239."Good grief!" exclaimed the reviewer as he greedily tore open the package from Philosophy East and West. "Not another book on Zhuangzi!"As it turns out, Wandering at Ease in the Zhuangzi, edited by Roger T. Ames, was found to be (...) not just "another book on Zhuangzi" but, instead, a wonderful collection of creative essays that genuinely wanders on Zhuangzi's vast spirit and that should appeal to a broad academic audience. Do not be deceived by the publisher's blurb on the back cover: "an excellent balance of philological and philosophical analysis." This summary of the book's contents proves to be fortunately misleading.The common thread running through this book is that it is dedicated to Yang Yu-wei, who taught many of the contributors while they were graduate students at Taiwan Normal University. Randall P. Peerenboom hilariously describes his first encounter with Professor Yang in a coda to his essay "Living Beyond the Bounds:Henry Miller and the Quest for Daoist Realization":He darted across the busy main street, dodging traffic, all the while calling out my name in a booming voice sure to attract the attention of the wandering undead and waving his arms in whirlwind fashion, managing somehow to evoke simultaneously images of Don Quixote and Sancho Panza, Jack Nicholson in One Flew over the Cuckoo's Nest, and the Bodhidharma. Welcome, I thought, to the wonderful world of Oz.(p. 139) [End Page 125]This description sets the tone for the essays here, which concentrate on the Zhuangzi's humor, character, and personality, unafraid to stride out across the busy, one-way streets of traditional academic disciplines. While remaining rigorously within the bounds of academic probity, this volume steadfastly resists the dangerous encroachment of desiccating intellectualism upon the wit, intelligence, and charm of one of the world's greatest works of literature.All of the essays "live beyond the bounds" in some fashion or other. Chris Jochim's "Just Say No to 'No Self' in Zhuangzi" reviews recent writing on self and personhood in the Zhuangzi, and includes the treatment of Zhuangzi in the theories of flow and happiness by the noted psychologist Mihalyi Csikszentmihalyi. Daniel Coyle's study of the zhenren (authentic person), lurks tentatively in the shadows of comparative mysticism. A comparison such as "Theocentrism aside, Zhuangzi's language is Eckhart-like in that it cancels itself out, short-circuiting the intellect so as to open one up to spontaneity and the omnipresence of Heaven" deserves greater exploration than a short essay can afford. James D. Sellmann's essay on the transformative effects of humor is briefly illuminated by a reference to Milan Kundera's The Book of Laughter and Forgetting (1986),1 but this worthy literary intersection is only pursued in a footnote. The question of philosophy and literature is also raised in William Callahan's study of action and decision making in the story of Cook Ding. Callahan, again in footnotes, acknowledges the influence of Kundera, Barthes, and Derrida in his quest to understand what it means to "read" literary philosophy or philosophical literature. His essay, however, owes its chief debt to the linguistic analysis of Chad Hansen and A. C. Graham, and we can only hope that he will soon furnish us with the full fruits of his literary education.One group of essays deals with particular characters in the Zhuangzi. Kirill Ole Thompson's inventive study of fishermen in the Zhuangzi wades into the waters of Tang poetry, incorporating translations of Zhang Zhihe, Liu Zongyuan, Wang Wei, and Sikong Shu. The literary connection is only in a coda, but it is there nonetheless. A future study would perhaps do well to broaden this research to include works of art. One thinks of Wang Meng's masterpiece of around 1360, Fisherman of Huaxi or the Yuan literatus Wu Zhen's Fisherman Recluse on Lake Dongting, both in the collection of the National Palace Museum, T'aipei.2Zhuangzi's close companion, Hui Shi, is the subject of... (shrink)

This collection of thirteen essays, several of which appear in print for the first time, reveals in concrete fashion Professor Grene’s intellectual evolution from positivistic criticism of Heidegger to more recent censures of empiricism as "a singularly narrow metaphysic disguised as antimetaphysical". Although most of these essays are less than ten years old, she marks her terminus a quo by including a 1938 piece, "A Note on the Philosophy of Heidegger: Confessions of a Young Positivist". In fact, a critical attitude (...) toward her former professor is one of the constants throughout this volume. At the base of her appraisal of Heidegger lies a personal revulsion at the man’s politics and a skeptical attitude toward his obscurantism and the cult which has developed around him. In Chapter VI, "Heidegger: Philosopher and Prophet", she weighs the proportion of "trickery to truth" in his earlier and later works and finds the balance moving decisively toward trickery as the years progress. By now, however, she has come to respect the Heideggerian message that human existence is radically finite—"this is the root concept of all existentialist literature, which received in Sein und Zeit its definitive philosophic expression" —and that "language is poetry, and literal language but a desiccated and residual poetry". She expands the latter theme along her own lines in Chapter XI, "The True Teachers of Mankind", by marshaling "a series of possible grounds for a defense of poetic language in the form of a transcendental argument". In effect, she adopts von Humboldt’s notion of language as "a world between minds and things" and argues that this feature is uniquely evident in poetry, concluding that "if language without this quality would not be language, then the poetic use of speech is indeed a necessary condition for the existence of language as such". Among those cited in support of her claim, Jacques Derrida merits the greatest attention. He emerges at the center of her next essay, "Life, Death, and Language: Some Thoughts on Wittgenstein and Derrida", though ultimately to be held at some distance along with the later Wittgenstein himself for offering us "Wonderland philosophies". Two essays which share the title of the collection analyze respectively the European sources of recent Anglo-American philosophy and the reception of continental philosophy in America. And the whole is introduced by reflections on the apparent inconclusiveness of philosophical inquiry. (shrink)

1. Sae sidae rŭl yŏrŏ gan saramdŭl -- 2. Ŏdum ŭi sidae.

美と芸術が人に及ぼす力の観点から、「侘び」「寂び」「幽玄」という古来の美的概念の関係性を解明し、日本的美の特質を捉え直す.

How does one arrive at a life in politics and policy? What happens to one's ideals when confronted with the reality that the only way to get things done in Washington is compromise? Who are the men and women who help shape our national agenda, and what drives their work? Dispatches From the Eastern Front provides fascinating, intensely personal, yet universal answers to these central questions. Recounting four decades inside Washington politics, Gerald Felix Warburg brings remarkable candor to a most (...) unusual memoir. An idealistic California baby boomer transported to the intimidating world of Capitol Hill policymaking at a young age, Warburg finds himself working to reform nuclear energy, strategic arms control, and foreign policy. As his access and power grow, greater challenges loom: how to maintain principles while cutting deals, and how to balance public purpose with private interests. An eclectic career reveals the slow and often painful development of emotional intelligence for work at the highest reaches of the public arena. (shrink)

The newly updated Right and Wrong 2nd Edition is an accessible introduction to the major traditions in western philosophical ethics, written in a lively and engaging style. It is designed for entry-level ethics courses and includes real-life ethical scenarios chosen to appeal directly to students. Greatly expanded and improved, this successful text introduces students to the major ethical traditions, and provides a simple methodology for resolving ethical dilemmas Treats teleological and deontological approaches to ethics as the two most important traditions, (...) but now includes chapters on virtue ethics and the ethics of care The very accessible writing style speaks directly to students’ own experience Draws examples from three types of real-life ethical scenarios submitted by students: academic dishonesty, partying, and personal relationships Provides a concise treatment of this notoriously complex subject, perfect for entry-level ethics and applied ethics courses. (shrink)

While punishment is a longstanding object of philosophical scrutiny, other controversial aspects of the justice system, such as policing, have flown under the radar. In this paper, we consider possible reasons why philosophers interested in crime and punishment have neglected policing. We make the case for a broader account of the political morality of the justice system, with a particular emphasis on policing. We sketch the outlines of an egalitarian version of such a theory, highlighting parallels between policing and the (...) welfare state. Finally, we turn to recent calls for police abolition. Evaluating such radical claims requires, we argue, going beyond the traditional confines of the philosophy of punishment and considering a more holistic and interdisciplinary theory of criminal justice. (shrink)

'I think, therefore I am' - Descartes..'Such tricks hath strong imagination..That, if it would but apprehend some joy,..It comprehends some bringer of that joy;..Or in the night, imagining some fear,..How easy is a bush supposed a bear?' - Shakespeare..A unique compendium of key texts of psychology, from Aristotle to cutting-edge neuroscience.