To avoid preparing to wage battles against our opponents in future wars, we should proactively and continuously influence the narrative identity structures of our potential opponents by using Strategic Communications (StratCom). This book argues that nations and societies of tolerance and pluralism (the so-called wonderful societies) should utilize StratCom to seduce their enemies, opponents, and potential opponents not only to behave in more tolerant ways, but above all to internalize peace, tolerance, and pluralism as essential values and guiding mental institutions (...) of their identity structures. Winning Wars Before They Emerge will be of interest to students, lecturers and researchers of international relations and world politics, peace researchers, and information operations practitioners, as well as military personnel. War and the art of war are issue areas that have been widely dealt with in numerous books and widely taught in various universities and defense colleges/universities, but not from the perspective offered in this book. (shrink)

This meta-analysis of 31 studies over 20 years advances our understanding of the gender gap in entrepreneurial bank finance. Findings from previous research on the relationship between entrepreneurs’ gender and bank financing are mixed, which suggests the need to pay particular attention to entrepreneurs’ social context. In this study, we develop a model of how social gender norms explain variation in women entrepreneurs’ (vis-à-vis men entrepreneurs’) access to bank finance. Specifically, we theorize how women’s formal (their nations’ political ideologies) and (...) informal (women’s empowerment) social standing within their societies influence gender discrimination in entrepreneurial bank financing. Consistent with most previous studies, our baseline results show that women entrepreneurs’ business loan applications are rejected to a greater extent than men entrepreneurs’ loan applications. Women entrepreneurs also pay higher interest rates on loans than men entrepreneurs. Further, in societies dominated by a conservative (rather than a liberal) political ideology, the positive relationship between women entrepreneurs and loan interest rates is more positive. Interestingly, gender discrimination in loan rejection and interest rates is magnified in societies with greater women’s empowerment. Taking a social gender-norm perspective, our analysis establishes a gender gap in entrepreneurial bank finance, and we outline an agenda for further research. (shrink)

This article aims at giving insight into Norwegian mental health service by exploring the ideologies of two diametrical philosophers, the American Robert Nozick (1938–2002) and the German Axel Honneth (1949‐). Nozick proposes as an ideal a minimal state in which citizens have a “negative right” to the absence of interference and to follow their own interests without restriction from the state. On the other side, Axel Honneth claims that there is no freedom without state interference. In his view, governmental involvement (...) is understood as a prerequisite for personal freedom. We may call this state an opposite of the minimal state; a maximal state. To get a better understanding of these opposite philosophies, we use texts written from conversations with people suffering from mental health problems, nurses and other caregivers in four Norwegian municipalities. Nozick's notion of the minimal state and Honneth's political philosophy of freedom and recognition were used as analytical tools. Among patients and helpers, there were different opinions about good care and how much caregivers should intervene. Some emphasized autonomy, independency, minimal involvement in human contact by nurses and other caregivers, similar a minimal state. Others perceived good care as bonding between helpers and service‐users. They underlined equal and personal relationships, as well as helping with practicalities, similar a maximal state. In the discussion, we focus on how people with chronic illnesses are supposed to transform themselves into self‐cared individuals, able to manage their own condition successfully with minimal help from public welfare and at a lower cost. Finally, we express concerns about who will care for disempowered patients without family and other resources in a minimal state. (shrink)

:This essay investigates the relationships among scripts, schemata, and social norms. The authors examine how social norms are triggered by particular schemata and are grounded in scripts. Just as schemata are embedded in a network, so too are social norms, and they can be primed through spreading activation. Moreover, the expectations that allow a social norm’s existence are inherently grounded in particular scripts and schemata. Using interventions that have targeted gender norms, open defecation, female genital cutting, and other collective issues (...) as examples, the authors argue that ignoring the cognitive underpinnings of a social norm can hamper the effectiveness of behavioral interventions. (shrink)

The siren call of individualism is compelling. And although we have recognized its dangerous allure in the realm of adult decision-making, it has had profound and yet unnoticed dangerous effects in pediatric decision-making as well. Liberal individualism as instantiated in the best interest standard conceptualizes the child as independent and unencumbered and the goal of child rearing as rational autonomous adulthood, a characterization that is both ontologically false and normatively dangerous. Although a notion of the individuated child might have a (...) place in establishing a threshold of care obligated and enforced by the state, beyond this context we should turn our attention more explicitly to the relational interests of children. (shrink)

This book was first published in 1984, as the revised edition of a 1979 original. The text is composed of studies in a descending sequence from perfect rationality, through imperfect and problematical rationality, to irrationality. Specifically human rationality is characterized by its capacity to relate strategically to the future, in contrast to the myopic 'gradient climbing' of natural selection. There is trenchant analysis of some of the parallels proposed in this connection between the biological and the social sciences. In the (...) chapter on imperfect rationality the crucial notion is that of 'binding oneself', as Ulysses did before setting out to the Sirens, when weakness of will may prevent us from using our capacity for perfect rationality. The second half of the book deals with rational-actor theory, comparing its logical power and success to rival approaches, and with the varieties of irrationality expressed in contradictory beliefs and desires. (shrink)

A comparative study of what the most influential writers of Ancient Greece and China thought it meant to have knowledge and whether they distinguished knowledge from other forms of wisdom. It surveys selected works of poetry, history and philosophy from the period of roughly the eighth through to the second century BCE, including Homer's "Odyssey", the ancient Chinese "Classic of Poetry", Thucydides' "History of the Peloponnesian War", Sima Qian's "Records of the Historian", Plato's "Symposium", and Laozi's "Dao de Jing and (...) the writings of Zhuangzi". The intention, through such juxtaposition, is to introduce the foundational texts of each tradition which continue to influence the majority of the world's population. (shrink)

The paper analyses the place of the End in Mary Shelley’s 1826 science fiction novel The Last Man, in which the image of a world devoid of humanity, as portrayed by the last man writing the last book, is drawn before the reader through a conceptual rethinking of notions such as the loss of the world, prophecy of the future, and oblivion of the past, as well as the return of the irretrievable through the siren song.

Acoustic signals serving intraspecific communication by predators are perceived by potential prey as warning signals. We analysed the acoustic characteristics of howling of wolves and found a striking similarity to the warning sounds of technical sirens. We hypothesize that the effectivity of sirens as warning signals has been enhanced by natural sensory predisposition of humans to get alerted by howling of wolves, with which they have a long history of coexistence. Psychoacoustic similarity of both stimuli seems to be supported by (...) the fact that wolves and dogs perceive the sound of technical sirens as a relevant releasing supernormal stimulus and reply to it with howling. Inspiration by naturally occurring acoustic aposematic signals might become an interesting example of biomimetics in designing new warning sound systems. (shrink)

Scholars of the Middle Ages are reflecting productively on the sound not only of the text, but of the book.1 Formed from the skins of dead animals, parchment pages have a positive and intimate bond with silence in a way that paper does not. And yet the same or similar animal membranes are used for drum skins, tambourines, or the bellows of bagpipes, while the body of the human reader, enveloped in a skin that closely resembles parchment and is near (...) kin to it, is notable for its own resonating surfaces. Hearing ranges over and within these membranes where silence oscillates with sound and pleasure with discomfort, their reverberations alternately welcomed or shunned.In grappling with the question of how to read... (shrink)

The main thesis of Michael Della Rocca’s outstanding Spinoza book (Della Rocca 2008a) is that at the very center of Spinoza’s philosophy stands the Principle of Sufficient Reason (PSR): the stipulation that everything must be explainable or, in other words, the rejection of any brute facts. Della Rocca rightly ascribes to Spinoza a strong version of the PSR. It is not only that the actual existence and features of all things must be explicable, but even the inexistence – as well (...) as the absence of any feature of any thing – demands an explanation. Della Rocca does not stop here, however. He feeds his PSR monster with some more powerful steroids and suggests that Spinoza advocates what he terms “the twofold use of the PSR.” It is not only that everything must be explained and made intelligible, but it must ultimately be explained in terms of explainability or intelligibility itself. This twofold use of the PSR is the key to the entire book. Della Roca’s strategy throughout the book is to argue that any key feature of Spinoza’s system – be it causality, inherence, essence, consciousness, existence, rejection of teleology, goodness or political right – must be explained, and ultimately it must be explained in terms of intelligibility. “Spinoza single-mindedly digs and digs until we find that the phenomenon in question is nothing but some form of intelligibility itself, of explicability itself” (Della Rocca 2008a: 2). Della Rocca’s book came out together with a cluster of articles in which he develops in detail his new reading of Spinoza. In one of these articles, he warns the reader: “Don’t let me start” (Dell Rocca 2010: 1). The train that is about to embark leads to very bizarre terrain, and thus one should think twice before embarking on the “PSR Express.” In this paper I argue that the train was hijacked. This was a perfect crime: without anyone noticing it, the engine driver diverted the train to a new route, and as with other perfect crimes, it is none but the criminal himself who is capable of, and indeed will, bring about his own demise. As I will later argue, Della Rocca’s “PSR-on-steroids” will eventually cripple reason itself. But let us not run too fast, and start at the very beginning. I happily – or at least, so I think - board the “PSR Express.” I believe Spinoza is strongly committed to the PSR and makes very significant use of this principle, but, unlike Della Rocca, I do not think the PSR is the key to all mysteries Spinozist, nor do I believe Spinoza was committed to the reductionist program of explaining all things through intelligibility (i.e., the second use of the PSR). (shrink)

In Homer’s account of the adventurous journey of Odysseus, the song of the sirens was so appealing and tempting that it lured sailors to their deaths. Warned by the goddess Kirke, Odysseus overcame the trap by plugging his crew’s ears with wax. An archaeo-acoustical research expedition undertaken by members of Humboldt University Berlin made sound propagation experiments at the supposedly historical scene at the Galli Islands where it’s said that the sirens originally sung. At the site we broadcasted both synthetic (...) signals and natural voices via loudspeakers in the direction Odysseus most probably should have approached the Siren’s island. Subjective listening as well as objective acoustic analysis of the recorded signals revealed evidence for a combination of site-specific acoustic effects, which may explain the nature and origin of the song of the sirens in Homer. The local arrangement of the three islands deforms the acoustic signals by amplification and by changes in timbre. Two female singers from the Berlin State Opera were asked to sing differently pitched musical intervals to be tested in the Li Galli environment. The experiment evinced that the first overtones would be merged by the echo of the rocks; yet when singing pure thirds and less consonant intervals, which yield higher orders in the overtone series, the voices appear recognisable as being two. As a result, and particularly because Homer stresses the number of exactly two sirens several times, the evidence of our research supports the musicological theory for a rather early existence of enharmonic tunings and most prominently a two-part polyphonic singing of Greek songs. Given that the rocky formation of the Galli Islands most likely didn’t change during the geological tick of just 2,700 years, we conclude that there has been a real acoustic basis for the myth reported by Homer and that a “song of the Sirens”, most probably based on natural voices, was transformed by the particular acoustic conditions of the landscape in such a way that signals were amplified and sent out in one concrete direction. Based on these results, we continue to discuss further leading acoustic theories that offer new insights into the mythology and which were essential to motivate our expedition in the first place. After all, the question remains open what kind of beings the first emitters of the song might have been. (shrink)

How are the beautiful and the good related? A popular answer to this ancient question takes it that to call something beautiful is just to bring it under the most general term of favourable aesthetic assessment and that since the good is in general what we reflectively want then, crudely put, the beautiful is the good's aesthetic dimension. Following this train of thought, we avoid the suggestion that there is any intimate connection between the beautiful and some more narrowly conceived (...) moral or ethical good, since that is, again crudely put, restricted to the good's practical dimension, a dimension supposedly alien to aesthetic concerns. (shrink)

Fabio Acerbi, Il silenzio delle sirene: La matematica greca antica. Rome: Carocci editore, 2010. 445 pp. € 44. ISBN 978-88-430-5579-1.Fabio Acerbi's recent book Il silenzio delle sirene: La matemat...

By understanding the sense in which Sextus thinks reason is deceptive we may clarify his attitude towards ordinary life. The deception, like that of the Siren's song, is practical rather than epistemic. It is not a matter of leading us to assent to false or unjustified conclusions but is rather a distraction from, or even corruption of, ordinary life.

The question of a pragmatist justification of religious beliefs appeared in James’s writing in 1898, as an alternative to Royce’s theory of the absolute. This pragmatist justification was repeated in The Varieties of Religious Experiences in 1902 but it failed to give a proper account of the truth of religious beliefs based on private religious experiences and ultimately failed to answer Royce’s arguments. James knows that any possible pragmatist justification of religious belief based on the practical consequences of religious belief (...) must be completed by a metaphysical theory of the non-natural causality of religious experiences. But that would require going beyond the dualistic and naturalistic account of the Varieties. Nevertheless, the difficulties of the monistic theories of the Essays in Radical Empiricism pushed James to defend, in A Pluralistic Universe, a pantheistic theory in which the Absolute is accepted as a logical possibility, which in turn supposes to accept the composition theory of consciousness that he had rejected in The Principle of Psychology. Therefore, James’s final theory isn’t very different to Royce’s theory, since Royce’s theory is not a theory of the necessity of the Absolute but rather a theory of its possibility. (shrink)

In this article, we attempt to synthesize the findings of the branch of behavioral economics known as “picoeconomics” with insights from Foucauldian thought in order to demonstrate that a richer and more nuanced understanding of strategies for self-managing human irrationality can be achieved when both approaches are mobilized. Picoeconomic games can be modeled as an intrapsychic exercise of the disciplinary power thereby suggesting an important contributing factor to the formation of effective Ainslean will. On the other hand, picoenomic descriptions of (...) the functioning of mind do not only align with Foucault’s concept of the “techniques of the self” but also point to the possibility of the transformation of disciplinary practices into modes of subjectivation once the former are fully internalized. On the basis of these findings, we propose an empirically testable hypothesis about the biographical correlates of strong Ainslean will and a prospective area of subjectivity research in the vein of Foucauldian studies. (shrink)

This is surely a bit of Socrates' famous irony. He draws the analogy to explain how his friends should regard poetry as they regretfully banish it from the ideal state. But lovers were no more sensible then than they are now. The advice to banish poetry, undermined already by Plato's own delight and skill in drama, is perhaps undermined still further by this evocation of a 'sensible' lover who counts love so well lost. Yet Socrates' image is one of avowed (...) rationality and prudence. The sensible lover imitates the older literary example of Ulysses' tying himself to the mast. (The example belongs therefore to the class of problems treated in Elster (1979)). Both this lover and Ulysses foresee that under certain possible future conditions, their opinions, values and preferences will or would differ from what they are now, in a very definite fashion. To what extent is such foresight possible? Correspondingly (when we do not claim foreknowledge) to what extent is such opinion reasonable, rational, coherent, or consistent in some suitably broad sense? It is not easy to understand exactly what is possible or even logically permissible in this respect. In an earlier paper, "Belief and the Will", I argued for a principle ("Reflection") to govern such deliberation. Here I will both generalize the treatment of opinion in "Belief and the Will" and respond to criticism. Critical examples mainly resembled the story of Ulysses who foresaw a period of dysfunction (at the sound 2 of the sirens) in his epistemic and/or doxastic future. Other criticism focused on the model of opinion used (precise numerical subjective probability) and on the merits of Dutch Book arguments. The present argument will not rely on Dutch Book arguments and strategies, and the Reflection principle will be formulated so as to apply also to vague opinion. (shrink)

The defence of a process philosophy as the metaphysics for the foundation of social psychology is part of a general defence of scientific realism. Realists, be they classical or neo critical realists hope to construct a dual level science—a phenomenal level resting on a transcendent level required to account for the order and stability to be found in the unfolding of the phenomena. Also required is a driving force or agency. Discursive psychologists argue for a social ontology in which meanings (...) are created and managed by people engaged in projects, made orderly by shared social representations. Concepts like "social structure" are convenient metaphors to describe clusters of discursive practices but should not be interpreted ontologically. Causal powers are revealed in dispositions, which as a matter of logic, must be ascribed to entities self-identical over time. Only persons meet this condition. Discursive social psychology is quasi social in that Vygotsky wise it looks for a social origin for social representations, and quasi personal in that persons are the naturally active beings that drive the patterns of life forward. A defence of neo-critical realism against Professor Ratner's criticisms can only be a more careful statement of the position since his specific criticisms do not address the position I have been advocating. (shrink)

In this article we discuss Adorno’s and Horkheimer’s hermeneutical interpretation of Odysseus’ encounter with Circe in their Dialectic of Enlightenment. This encounter is further interpreted – via the ecofeminist homology between women and nature – as an answer to “the siren song of nature,” in which the elements of attraction and threat to human subjectivity are deeply intertwined. Whereas his crew gives in to the siren song and experiences the pleasure of being swine, enlightened Odysseus himself resists the temptation by (...) forcing Circe to establish a contract with him, the prototypical marriage that leads to the schizophrenic mythification of housewife and prostitute. It will be argued that there exists towards nature in late-modernity a homologous stance – that of environment and wilderness.Based on these assumptions, we are able to draw a few conclusions that are relevant for the wilderness-debate in general and the plea for wilderness restoration in particular. First of all, I accept the social-constructivist argument of the inaccessibility of pristine, wild nature, as I argue there is an ontological alienation from nature that cannot be overcome. Indeed, it appears that the Marxist distinction between first nature and second nature affiliates with social-constructivist assumptions. Nevertheless, I seek to avoid the moral indifference often implied by social-constructivism by employing Adorno and Horkheimer’s eudaemonist critique of enlightenment, and argue that another, historically determined form of alienation from nature operates in the background.Although Adorno and Horkheimer do not provide us with practical measures to effect a reconciliation of humanity and nature, they do provide us with a conceptual instrument to critique certain tendencies within our society’s ecological policy. (shrink)

L’ouvrage de Solène Daoudal, Sirènes romanes en Poitou, xie-xiie siècles. Avatars sculptés d’une figure mythique, signale les premiers pas prometteurs d’une chercheuse dans l’univers de l’histoire de l’art médiéval. Il a été couronné en 2007 par le Prix de l’association Mnémosyne récompensant un mémoire de master en langue française consacré à l’histoire des femmes ou du genre. Dans cette étude d’histoire de l’art, Solène Daoudal se livre à une lecture décapante d’un thème bien connu de la sc...

Drunk drivers and other culpably incapacitated wrongdoers are often taken to pose a problem for reasons-responsiveness accounts of moral responsibility. These accounts predicate moral responsibility upon an agent having the capacities to perceive and act upon moral reasons, and the culpably incapacitated wrongdoers lack exactly those capacities at the time of their wrongdoing. Many reasons-responsiveness advocates thus expand their account of responsibility to include a tracing condition: The culpably incapacitated wrongdoer is blameworthy despite his incapacitation precisely because he is responsible (...) for becoming incapacitated. As some skeptics have suggested, it is not clear that we need tracing. Here, however, I make a stronger case against tracing: I show that tracing gets things wrong. I consider a new sort of case, the case of the Odysseus agent, whose incapacitation is non-culpable (sometimes merely permissible and sometimes praiseworthy). Tracing would have us hold responsible and therefore blame unlucky Odysseus agents, Odysseus agents who commit a wrongdoing in the throes of their non-culpably induced incapacitation. But we should not hold these unlucky Odysseus agents responsible for their incapacitated wrongdoing. Because tracing gets these cases wrong, we should reject tracing. (shrink)

This text departs from a contradictory claim in deaf studies and sound studies: both disciplines describe a hierarchical regime of the sensible – visuocentrism and audiocentrism – which they try to counter with conceptualisations as “acoustemology” or “deaf gain.” However, as we argue, they both thereby erect what they claim to overcome: a sensual regime that privileges one sense over another and a restricted conception of subjectivity deriving from it. First, we draw a philosophical line in the critique of sensual (...) regimes. Then we propose a figure for the transcendence of the separation of the sensible: in re-reading of the myth of Odysseus and the sirens, we engage various examples from literature, art, and acoustics to describe sirens as a mythological and technical archetype of the transcendence of the sensual regime, as well as reified subjectivity. The question, then, is not how to escape the sirens, but how they can be approached. It is necessary, we argue, for sound studies to develop a critical self-consciousness of its own restricted concepts in order to move from sonic thinking towards a sirenic thinking. (shrink)

ABSTRACT The article rereads Horkheimer and Adorno's classic Dialectic of Enlightenment from the standpoint of animal philosophy while also offering a comparison and contrast between Odysseus and Socrates as personifications of the “animal question” that haunts all Western philosophy. The key thesis is that this question is a metaphilosophical question and that we thus have to develop a critical philosophy that is at its core also an animal philosophy.

Media archaeology is not just a methodological claim but first of all a research practice of media culture. The case study described in this text is meant to demonstrate that archaeoacoustics can be applied to cultural aesthetics as well. The research expedition of April 2004 exploring the sonosphere of the Li Galli islands facing the Italian Amalfi coast measured the sonosphere of the acoustic theatre where the Homeric Sirens are supposed to have sung, resulting in surprising findings about the acoustic (...) real lurking behind the myth. The relation between media archaeology and aesthetics is a dialectic one: Only through the application of most positivistic acoustic measurement technologies can new evidence against the philological tradition be gained, while at the same time these data only make aesthetic sense when coupled with cultural knowledge. (shrink)