Recent decades have witnessed widespread agrarian transitions in mainland Southeast Asia. This paper examines how agrarian transitions are shaped by multiple drivers of change, and how these interwoven processes have triggered shifts in agricultural extension practices in three countries in the Lower Mekong Basin: Laos, Cambodia, and Vietnam. Drawing on interviews with experts working on the fields of agrarian studies and rural development, this paper argues that agrarian transitions not only put a strain on agricultural extension systems in responding to (...) evolving needs, but they also stimulate the co-production of innovative agricultural extension models to address gaps left by the limited presence of extensionists. The study gains insight into challenges faced by extensionists, including a lack of resources, skills, and capacities to meet growing needs, which simultaneously urged them to excel in their work performance. The paper highlights the proactive role of ‘champions’ in orchestrating collective efforts towards the co-production of innovative agricultural extension models (e.g. Metkasekor), and the formulation of pluralistic extension platforms in enabling such ‘co-learning-to-act’ practices. By translating these insights into the broader contexts of agricultural and rural development in the Mekong region and beyond, this paper aims to make a two-fold contribution. First, it will assert how the ‘business-as-usual’ extension model has failed to adequately address emerging needs as a result of agrarian transitions. Second, it will provide pathways for the recognition and legitimisation of the pluralistic extension approach that fosters stakeholders’ co-learning and productive engagement in extension practices. (shrink)

Two notable thought experiments are discussed in this article: Reid's thought experiment about whether a being supplied with tactile sensations alone could acquire the conception of extension and Strawson's thought experiment about whether a being supplied with auditory sensations alone could acquire the conception of mind-independent objects. The experiments are considered alongside Campbell's argument that only on the so-called relational view of experience is it possible for experiences to make available to their subjects the concept of mind-independent objects. I consider (...) how the three issues ought to be construed as raising questions about woulds, coulds, or shoulds. (shrink)

"This is an important book, and no one interested in issues which touch on the free will will want to ignore it."--Ethics. In this stimulating and thought-provoking book, the author defends the thesis that free will is incompatible with determinism. He disputes the view that determinism is necessary for moral responsbility. Finding no good reason for accepting determinism, but believing moral responsiblity to be indubitable, he concludes that determinism should be rejected.

What if our politics are shaped by the texture of wounds rather than the identity of selves? What possible future will have been opened up by posing that very question? I take up Eve Sedgwick’s invitation to begin with stigma “as a near-inexhaustible source of transformational energy” for a transformative queer politics and elaborate Sedgwick’s attention to spoiled identity through Hortense Spiller’s conceptualization of the flesh. The flesh substantiates the grounds for a materialist ontology that begins with stigma, the materiality (...) of the wound, to constitute a transformative politics toward a fugitive elsewhere. Reading Sedgwick and Spillers together opens up a transformative ontological register that spans the material, affective, and fugitive. I argue that the hieroglyphics of the flesh give us knowledge of ourselves and others and the world we have lived through but also invite us to transform who and what we are, how we relate, and what a world might look like where our being is not constituted by fugitive survival. I suggest that such hieroglyphics can be engaged by touching wounds understood as a haptic reading of textures impressed on our embodied being while paying attention to the lines of flight that erupt from the wound. (shrink)

Abstract:What if our politics are shaped by the texture of wounds rather than the identity of selves? What possible future will have been opened up by posing that very question? I take up Eve Sedgwick’s invitation to begin with stigma “as a near-inexhaustible source of transformational energy” for a transformative queer politics and elaborate Sedgwick’s attention to spoiled identity through Hortense Spiller’s conceptualization of the flesh. The flesh substantiates the grounds for a materialist ontology that begins with stigma, the materiality (...) of the wound, to constitute a transformative politics toward a fugitive elsewhere. Reading Sedgwick and Spillers together opens up a transformative ontological register that spans the material, affective, and fugitive. I argue that the hieroglyphics of the flesh give us knowledge of ourselves and others and the world(s) we have lived through but also invite us to transform who and what we are, how we relate, and what a world might look like where our being is not constituted by fugitive survival. I suggest that such hieroglyphics can be engaged by touching wounds understood as a haptic reading of textures impressed on our embodied being while paying attention to the lines of flight that erupt from the wound. (shrink)

The concept of "the mediate" — a central notion in the philosophy of Aristotle and Hegel — is the starting point in this article on touching. It reveals that touching is less immediate than our philosophical tradition seems to admit. That is at least the position Derrida defends in a recent book in which he focusses on the priority of touching . Together with the study of the paradox that Derrida discovers in Husserl's text on the hierarchy of the senses, (...) it is Derrida's underlining of the priority of touching itself that is here being questioned. One wonders if the notion haptophilia, instead of haptocentrism, would not have been more accurate. Moreover, if Derrida's argument in general sensitizes for the less immediate aspects of the philosophical text and context, it is the more mediate dimension of touching that is actually being stressed. And since mediate aspects can never be addressed directly and explicitly, the critique of haptocentrism appears to be a matter of drawing attention to the mediate in an indirect way. In other words, the love for the mediate is itself expressed in an indirect and mediate way. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 12.1 (2005) 77-78 [Access article in PDF] Language, Mind, and World Werdie (C. W.) Van Staden Keywords psychotherapy, linguistics, semantics, references, speech The paper by Mcconnell and Gillett touches, in a Lacanian way, on the connections between language, world, and the conscious and unconscious mind. Their paper brings together the influential ideas of Freud, philosophical phenomenology, existentialism, and structuralism in describing Lacan's approach to these (...) connections. Going further than Lacan's concerns in psychotherapy, their paper calls on us to consider the importance of these connections more generally in philosophy, psychiatry, and psychology.These connections matter substantially in the practice of psychiatry and psychology, for there we need to understand as much as possible of the ways in which language is intimately involved with the minds and brains of people and their biological and interpersonal worlds. Even at first glance, we can easily concede that people use language to express their troubled minds and their past, present, and anticipated relations with their biological and interpersonal worlds; that language use depends inescapably on brain functions (of the Broca and the Wernicke areas, for example); and that practitioners use language receptively and exploratively to access and examine the minds as well as the biological and interpersonal worlds of the people.Cognizant of the connections between language, mind, and world, language has received considerable attention in the psychotherapy literature and practice (e.g., Russell 1987), including from Lacan and his followers. In addition to these practices and theoretical expositions, empirical linguistic studies in psychotherapy have also been published recently (e.g., Van Staden in press; Van Staden and Fulford 2004; Spence 1995; Spence, Mayes, and Dahl 1994).There has been, furthermore, a growing interest in defining linguistic variables for empirical research in general psychiatry and psychology (Van Staden 2002; Thomas and Fraser 1994). The necessary and intimate role of language has also been reviewed recently in coming to a diagnostic understanding of people's difficulties (Van Staden 2003) and in conducting ethically sound assessments of mentally disordered people's capacity to give informed consent (Van Staden and Krüger 2003). Furthermore, the underlying connections between language, mind, and world, for example, have brought about the expectation that genetic factors in the etiology of schizophrenia would be related to the far-reaching capacity of human beings to use language (Crow 1997).A philosophical interest in the connections between language, mind, and world can be traced back to Plato. More recently, it has been taking a central place in analytic philosophy. The vast and sophisticated philosophical literature on this topic suggests that these connections are very [End Page 77] intricate and that we probably have an inchoate understanding of them. These connections are about theories of reference; theories of descriptions; semantic theories of truth; Kant's distinction between form and content; meaning; contextual content; linguistic pragmatism and speech act theories—all elaborate topics, of course, intertwined with various ontological commitments (cf. Luntley 1999).Lacan's contribution, driven by practical need albeit in the constrained area of psychotherapy, has not yet been taken up in analytic philosophy circles. The paper by McConnell and Gillett sets the scene for further philosophical examination that could determine whether Lacan's work does advance contemporary analytic philosophy on this topic. The most potential for such advance concerns probably, as indicated by McConnell and Gillet, insights about the unconscious mind.Notwithstanding a worthy philosophical examination of whether Lacan's work advances contemporary analytic philosophy on the connections between language, mind, and world, it may prove to be a challenging undertaking—probably even more challenging than the admirable groundwork done in the paper by McConnell and Gillett. The reason is, in my opinion, that the depth of Lacan's work is difficult to penetrate, in part because of the abundance of his esoteric terms, some of which are prima facie incommensurable with ordinary analytic language. The philosophical cogency of his work, moreover, is difficult to verify, because he often simply made conjectures, true as they might be, without explicating (sufficiently) the justification thereof.Lacan's work is commendable, however, even if... (shrink)

In recent years, there has been a significant increase in research on mediated communication via social touch. Previous studies indicated that mediated social touch can induce similar positive outcomes to interpersonal touch. However, studies investigating the user experience of MST technology predominantly involve brief experiments that are performed in well-controlled laboratory conditions. Hence, it is still unknown how MST affects the relationship and communication between physically separated partners in a romantic relationship, in a naturalistic setting and over (...) a longer period of time. In a longitudinal explorative field study, the effects of MST on social connectedness and longing for touch among geographically separated romantic couples were investigated in a naturalistic setting. For 2 weeks, 17 couples used haptic bracelets, that were connected via the internet, to exchange mediated squeeze-like touch signals. Before and after this period, they reported their feelings of social connectedness and longing for touch through questionnaires. The results show that the use of haptic bracelets enhanced social connectedness among geographically separated couples but did not affect their longing for touch. Interviews conducted at the end of the study were analyzed following the thematic analysis method to generate prominent themes and patterns in using MST technology among participant couples. Two main themes were generated that captured the way the bracelets fostered a positive one-to-one connection between partners and the way in which participants worked around their frustrations with the bracelets. Detailed findings and limitations of this longitudinal field study are further discussed, and suggestions are made for future research. (shrink)

People sometimes say they are “moved” or “touched” by something. Although the experience is familiar to most, systematic research on being moved has just begun. The current research aims to advance our understanding of the prototypical elicitors of being moved. We tested the hypothesis that being moved is elicited by core values (i.e. values that are particularly central to being human) that manifest themselves in circumstances that are unfavourable to their emergence. In three experiments, two with text stimuli and one (...) with pictorial stimuli, we found compelling evidence that the same core value (e.g. love, willpower, beauty) is perceived as more moving when it emerges in unfavourable than in favourable circumstances. The effect was found in both males and females, although stronger in the latter group, and across all investigated core values, although love was generally more moving than other core values. The theoretical and practical significance of these findings is discussed. (shrink)

We studied the role of social dynamics in moral decision-making and behavior by investigating how physical sensations of dirtiness versus cleanliness influence moral behavior in leader–subordinate relationships, and whether a leader’s self-interest functions as a boundary condition to this effect. A pilot study revealed that when participants imagined rewarding unethical behavior of a subordinate, they felt more dirty. Our main experiment showed that directly manipulating dirtiness by allowing leaders to touch a dirty object led to more positive evaluations of, (...) and higher bonuses for, unethical subordinates than touching a clean object. This effect, however, only emerged when the subordinate’s unethical behavior did not serve the leader’s own interest. Hence, subtle cues such as bodily sensations can shape moral decision-making and behavior in leader–subordinate relationships, but self-interest, as a core characteristic of interdependence, can override the influence of such cues on the leader’s moral behavior. (shrink)

The modern critical approach to things hagiographical still wavers when it comes to taking leave of twelve lines of iambic invective, branded with wonderful delicacy of touch on the saintly foreheads of two Palestinian brothers, Theodore and Theophanes, the so-called “Graptoi”. Barry Baldwin, noting that C.A. Trypanis, unlike the great B. Bury and others, was inclined to disbelieve the story, could not help expressing the hope that it was true (An Anthology of Byzantine Poetry, Amsterdam 1985, pp. 142–3). It (...) is of course only one of the many stories concocted by iconodule propaganda. The central question has to be formulated in more general terms: how is history made? History here primarily in the sense of the construction of the past by the Byzantines themselves, was embodied in historical narratives moving between hagiography and historiography. Trying to lay bare the basis and elements of such constructs will always remain a major task of critical historical scholarship. (shrink)

An innovative, multifaceted approach to scientific experiments as designed by and shaped through interaction with the modeling process The role of scientific modeling in mediation between theories and phenomena is a critical topic within the philosophy of science, touching on issues from climate modeling to synthetic models in biology, high energy particle physics, and cognitive sciences. Offering a radically new conception of the role of data in the scientific modeling process as well as a new awareness of the problematic aspects (...) of data, this cutting-edge volume offers a multifaceted view on experiments as designed and shaped in interaction with the modeling process. Contributors address such issues as the construction of models in conjunction with scientific experimentation; the status of measurement and the function of experiment in the identification of relevant parameters; how the phenomena under study are reconceived when accounted for by a model; and the interplay between experimenting, modeling, and simulation when results do not mesh. Highlighting the mediating role of models and the model-dependence of data measurement, this volume proposes a normative and conceptual innovation in scientific modeling--that the phenomena to be investigated and modeled must not be precisely identified at the start but specified during the course of the interactions arising between experimental and modeling activities. Contributors: Nancy D. Cartwright, U of California, San Diego; Anthony Chemero, U of Cincinnati; Ronald N. Giere, U of Minnesota; Jenann Ismael, U of Arizona; Tarja Knuuttila, U of South Carolina; Andrea Loettgers, U of Bern, Switzerland; Deborah Mayo, Virginia Tech; Joseph Rouse, Wesleyan U; Paul Teller, U of California, Davis; Michael Weisberg, U of Pennsylvania; Eric Winsberg, U of South Florida. (shrink)

Debt reduction for the poorest countries of the world has become a self-evident goal for all people who feel concerned about the problems of the Third World, about absolute poverty and misery. Also, right-minded people think it is a primary ethical requirement that rich countries and powerful financial institutions should loosen the constraints imposed upon the weakest regions of the world. However, a closer look reveals that this is not just a technical matter, but that this issue is ridden with (...) hard choices and difficult ethical dilemmas. Giving and helping are much more delicate matters than a naïve and benevolent observer might think. A contribution touching upon the ethical background of the debate about debt reduction is a good opportunity to tackle these sorts of problems.Ethics has become fashionable nowadays. Paradoxically, the more people are convinced that self-interest is the main motivating force for the rich and the poor, and the more they think that powerful interest groups are ruling the world, the greater the attraction and the authority of ethical arguments. At the same time ethics has become a rather vague point of reference, supposed to encompass all kinds of benevolent drives, neglecting the evidence that beneficence does not always yield good results. So we shall start with some very general remarks about the nature of ethics, with a reminder of the specificity of ethical arguments for helping the poor and with an analysis of some difficulties in reaching this objective. In the second part of this text, we tackle the more concrete ethical dilemmas related to the issue of debt reduction. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.3 (2000) 381-395 [Access article in PDF] Minds, Forms, and Spirits: The Nature of Cartesian Disenchantment Han van Ruler What is Descartes's contribution to Enlightenment? Undoubtedly, Cartesian philosophy added to the conflict between philosophical and theological views which divided intellectual life in the Dutch Republic towards the end of its "Golden Age." 1 Although not everyone was as explicit as Lodewijk Meyer, who (...) said that his theological doubts were inspired by Descartes's philosophical method, Cartesianism along with Copernicanism, Socinianism, and Cocceianism played an important part in the growing skepticism towards the authority of Scripture. 2 Apart from Descartes's general method, however, specific Cartesian ideas encouraged a new view towards nature and towards God's role in governing it. In physics and physiology the new philosophy replaced the image of mind working on matter with the image of a self sufficient mechanism. This new causal metaphor led to a typically Cartesian form of "disenchantment." In this article I argue that on account of their approval of a Cartesian theory of causality, even authors with sincere religious motives came close to accepting radical and nearly Spinozistic ideas. I start with disenchantment in a very literal sense: Balthasar Bekker's denial of the activities of devils, angels, and other spirits. A comparison of Bekker's arguments with those of another Cartesian, Arnold Geulincx will, I hope, bring out the nature and importance of what I shall present as [End Page 381] Descartes's "mechanical reduction" in physics. Finally, I argue that the Cartesian separation of mind and body gave rise to a form of disenchantment that reached far beyond contemporary debates. Devils, Ghosts, and God's Omnipotence Balthasar Bekker's classic book The World Bewitched (1691-93) does not so much deal with the practice of sorcery as with its theory. Bekker offers a wide range of theological and philosophical arguments in order to combat the idea that ghosts, devils, and angels influence natural or historical events. In particular Bekker draws some important conclusions from the philosophy of Descartes. Yet it is immediately clear to the reader that the motives for his critique are religious rather than philosophical. 3 The World Bewitched is not written as a scientific assault on superstition. Bekker, at the time serving as a Calvinist minister in Amsterdam, presents his work as a new and perhaps final phase in the perfection of Christianity. For two centuries it had been a goal of the Protestant Reformation to accentuate God's majesty and to establish the idea of His absolute power over creation. Bekker's World again expresses this idea. His denial that ghosts and devils are active in the world is a logical consequence of the belief that there is no room for demigods in nature. Bekker thus adds a final touch to the project of the Reformation. The World Bewitched will testify to the fact "that I return as much of the honor of His Power and Wisdom to the Almighty, as they took from Him who gave it to the Devil. I ban [the Devil] from the World and I bind him in Hell." 4 Removing devils and spirits from nature, Bekker aims to distinguish superstition from true faith. The battle against superstitious beliefs had formed a characteristic element of Protestant tactics. Dutch Calvinists, for instance, took offense at the continuing practices of blessings and incantations. 5 Bekker wanted to go even further. The Protestantization of Christian dogma could only be completed by making everything in nature's course depend on God's unique power and providence. 6 "Science" in our sense of the word was a subsidiary matter. 7 Still, Bekker saw the new scientific theories of his day as useful allies. In particular it was the new philosophy of Descartes that attracted him. Following Descartes, Bekker reasons "that I think, that I will, [End Page 382] [and] that I understand something," without any part of my body being involved in this type of consciousness. Mind and body in fact have nothing in common: My... (shrink)

Biometrics is often described as `the next big thingin information technology'. Rather than IT renderingthe body irrelevant to identity – a mistaken idea tobegin with – the coupling of biometrics with ITunequivocally puts the body center stage. The questions to be raised about biometrics is howbodies will become related to identity, and what thenormative and political ramifications of this couplingwill be. Unlike the body rendered knowable in thebiomedical sciences, biometrics generates a readable body: it transforms the body's surfaces andcharacteristics into (...) digital codes and ciphers to be`read' by a machine. ``Your iris is read, in the sameway that your voice can be printed, and yourfingerprint can be read'', by computers that, in turn,have become ``touch-sensitive'', and endowed with seeingand hearing capacities. Thus transformed into readable``text'', the meaning and significance of the biometricbody will be contingent upon ``context'', and therelations established with other ``texts''. Thesemetaphors open up ways to investigate the differentmeanings that will become attached to the biometricbody and the ways in which it will be tied toidentity. This paper reports on an analysis of plans andpractices surrounding the `Eurodac' project, aEuropean Union initiative to use biometrics (specif.fingerprinting) in controlling illegal immigration andborder crossings by asylum seekers. (shrink)

The issue of free will is a complex one that has occupied the minds of many theologians and philosophers through the ages. The two main aspects of free will are the freedom to do otherwise and the power of self-determination. This means that an agent must be able to choose from alternative possibilities and that he or she must be the author or source of that choice. Defined as such, it is clear that the issue of free will is undeniably (...) closely linked with the concept of moral responsibility. However, if we live in a deterministic world, where everything is governed by the laws of nature, including our thoughts and behaviour, does this leave room for free will and moral responsibility? As Dutch neurobiologist and author Dick Swaab argues, the answer is an emphatic ‘no’. In this article, we will look at Swaab’s case against free will. We will also see what modern neuroscience has to say about this hot topic and whether it supports or discredits Swaab’s views. And finally, we will touch on what this all means for moral responsibility. Contribution: This article is part of a special collection that reflects on the evolutionary building blocks of our past, present and future. It is based on historical thought and contemporary research. It fits well with the intersectional and inter-disciplinary nature of this collection and journal. (shrink)

The overall trend toward globalization in design, greatly enhanced by digital technologies, has raised issues and challenges on how to preserve the cultural differences and values of different societies. There is a tendency to lose touch with local cultural values when designing artefacts for global use, and social nuances and traditions risk to be flattened or stereotyped in the pursuit of developing new technologies and products for the global society. Attempts to reduce the tension between the global and the (...) local in design can be seen in the development of standards and guidelines for cross-cultural design, that are mostly focused on user interface design. However, when moving from preferences, metaphors, appearance, and navigation toward cultural models of interaction and physical design, new methodologies and tools for cross-cultural design are needed. This paper describes a poetry-inspired design method for cross-cultural sharing within the design process. The approach uses poetry to sensitize the designer to the subtleties and diversity of a culture so that the design can be given new aesthetic and cultural significance. The methodology is exemplified by actual design cases developed within the course “Cultural Sensitivity” of the Master’s Degree Program in Industrial Design at Eindhoven University of Technology, where poetry was used for uncovering underlying or implicit assumptions, intercultural differences and similarities, as well as for general sensitization of young designers. (shrink)

Many aspects of design require engineers to make choices based on non-quantifiable personal perspectives. These decisions touch issues in aesthetics, ethics, social impact, and responsibility and sustainability. Part of Baylor University’s mission is to provide a learning community in which Christian life values and worldviews might be integrated into academic disciplines. In view of this institutional commitment, members of the Engineering faculty are investigating how Christian worldviews might interact with elements of engineering design in such a way as to (...) produce uniquely Christian insights and inform the non-quantifiable aspects of the engineering process. (shrink)

This introduction gives a rough sketch of the context of Mare liberum's publication and the main arguments Grotius made in this pamphlet. It touches briefly on some of the latest arguments on Mare liberum and provides a survey of the contributions to this Commemmorative Issue. Moreover, it sets the stage for the contributions which elaborate on the fate of Grotian concepts - not so much by historically tracing these ideas over the past 400 years, but by offering an analysis of (...) how similar concepts are used in international law today. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume's Metaphysical Musicians E. W. Van Steenburgh Having argued to the possible existence ofmathematical points, Hume concedes that checking for their actual existence is difficult because of the minuteness. He writes: the points, which enter into the composition of any line or surface, whether perceiv'd by the sight or touch, are so minute and soconfoundedwith eachother, that'tis utterly impossible for the mind to compute their number.1 He concludesthat (...) theirminutenessrenderspoints uselessforpurposes ofmeasurement. "We are sensible, that the addition or removal ofone of these minute parts, is not discernible either in the appearance or measuring" (T 48). This objection to his points leads Hume to view measuring, not in terms ofpoints, but asjuxtaposition ofobjects one to another or to a common measure, correcting apparent equality by art and instruments. And, he argues, correcting comes to an end when one runs out of art and instruments, although correcting, once set in motion, may go on at the level offancying after art and instruments have announced an end to it. This holds true not only for equality of quantities but of qualities as well. A musician finding his ear become every day more delicate, and correcting himself by reflection and attention, proceeds with the same act ofthe mind, even when the subject failshim, and entertains a notion ofa compleat tierce or octave, without being able to tell whence he derives his standard. (T 48-49) The metaphysical musician, according to Hume, is unable "to tell whence he derives his standard." This objection by Hume looks like it ismissingthe mark. The metaphysical musician could tell from whence he derives his standard. It is derived from sensible appearances. It is derived from the undifferentiated case which, to ears subsequently more discriminating, turns out to be two different notes, not one. The source ofthe standard is specified. What, then, does Hume mean when he states that metaphysical musicians cannot tell us from whence they derive their standard? An apparent standard, if it functions as a standard, has objects forits terms. For the standard is neither equality Volume XVIII Number 2 151 E. W. VAN STEENBURGH itself, whatever that might mean, nor an object; rather, the standard is "being equal to this object," whatever the object might be—in this case a musical note. In other words, an unspecified standard—a standard that is neither this nor that—is not a standard. It becomes a standardifand only ifit is specified for some object. The question now shifts to the object without which no standard is specified. It could be actual. It could be imaginary. Either way, it is an object. Yet, the metaphysical musicians rules that no object satisfies the standard. The outcome is contradiction. If you don't specify the standard, you don't have a standard; and ifyou do, you contradict the ruling that no object satisfies the standard. Hume does not explicitly allege contradiction. However, the other sideofthecontradictioncoin is an unspecifiedstandard. AndthisHume does allege. Hume sometimes does speak as ifan imagined musical note—the object in this case—is itselfa note. He speaks this way out ofdeference to his general theory of ideas as copies of impressions. However, the claim to contradiction, to incomprehensibility, does not depend on Hume's special doctrine of ideas copying impressions. For when we imagine objects, the objects we imagine, if we are consistent, are possible objects. So what we are saying, ifwe say that we can imagine equal objects is this: equal objects are impossible. Either, then, the metaphysical musician's imaginary correction, the imaginary trek toward absolute equahty, is incomprehensible because there is no standard—no objects—by which "correction"makes sense; orelse there is such a standard—object equality is possible—and the general rule that object equality is impossible is contradicted. Suppose we downgrade the a priori necessary rule to a contingent generalization about ordinary objects. Now it is not impossible, only unlikely, that one will find equal actual objects. Given a candidate for prototypicality, one imagines that one is mistaken, that the objects one thinks are equal are not, after all, equal, and soon. Here the only equal objects are always possible objects, never actual ones. One simply refuses to use... (shrink)

How to account for the power that art holds over us? Why do artworks touch us deeply, consoling, transforming or invigorating us in the process? In this paper, we argue that an answer to this question might emerge from a fecund framework in cognitive science known as predictive processing (a.k.a. active inference). We unpack how this approach connects sense-making and aesthetic experiences through the idea of an ‘epistemic arc’, consisting of three parts (curiosity, epistemic action and aha experiences), which (...) we cast as aspects of active inference. We then show how epistemic arcs are built and sustained by artworks to provide us with those satisfying experiences that we tend to call ‘aesthetic’. Next, we defuse two key objections to this approach; namely, that it places undue emphasis on the cognitive component of our aesthetic encounters—at the expense of affective aspects—and on closure and uncertainty minimization (order)—at the expense of openness and lingering uncertainty (change). We show that the approach offers crucial resources to account for the open-ended, free and playful behaviour inherent in aesthetic experiences. The upshot is a promising but deflationary approach, both philosophically informed and psychologically sound, that opens new empirical avenues for understanding our aesthetic encounters. -/- This article is part of the theme issue ‘Art, aesthetics and predictive processing: theoretical and empirical perspectives’. (shrink)

The free energy principle is sometimes put forward as accounting for biological self-organization and cognition. It states that for a system to maintain non-equilibrium steady-state with its environment it can be described as minimising its free energy. It is said to be entirely scale-free, applying to anything from particles to organisms, and interactive machines, spanning from the abiotic to the biotic. Because the FEP is so general in its application, one might wonder whether this framework can capture anything specific to (...) biology. We take steps to correct for this here. We first explicate the worry, taking pebbles as examples of an abiotic system, and then discuss to what extent the FEP can distinguish its dynamics from an organism’s. We articulate the notion of ‘autonomy as precarious operational closure’ from the enactive literature, and investigate how it can be unpacked within the FEP. This enables the FEP to delineate between the abiotic and the biotic; avoiding the pebble worry that keeps it out of touch with the living systems we encounter in the world. (shrink)

The present study investigated how multisensory integration in peripersonal space is modulated by limb posture and limb congruency . This was done separately for the upper limbs and the lower limbs . The crossmodal congruency task was used to measure peripersonal space integration for the hands and the feet. It was found that the peripersonal space representation for the hands but not for the feet is dynamically updated based on both limb posture and limb congruency. Together these findings show how (...) dynamic cues from vision, proprioception, and touch are integrated in peripersonal limb space and highlight fundamental differences in the way in which peripersonal space is represented for the upper and lower extremity. (shrink)

BackgroundA patient who fulfils the due diligence requirements for euthanasia, and is medically suitable, is able to donate his organs after euthanasia in Belgium, the Netherlands and Canada. Since 2012, more than 70 patients have undergone this combined procedure in the Netherlands. Even though all patients who undergo euthanasia are suffering hopelessly and unbearably, some of these patients are nevertheless willing to help others in need of an organ. Organ donation after euthanasia is a so-called donation after circulatory death (DCD), (...) Maastricht category III procedure, which takes place following cardiac arrest, comparable to donation after withdrawal of life sustaining therapy in critically ill patients. To minimize the period of organ ischemia, the patient is transported to the operating room immediately after the legally mandated no-touch period of 5 min following circulatory arrest. This means that the organ donation procedure following euthanasia must take place in the hospital, which appears to be insurmountable to many patients who are willing to donate, since they already spent a lot of time in the hospital. Case presentationThis article describes the procedure of organ donation after euthanasia starting at home (ODAEH) following anesthesia in a former health care professional suffering from multiple system atrophy. This case is unique for at least two reasons. He spent his last conscious hours surrounded by his family at home, after which he underwent general anaesthesia and was intubated, before being transported to the hospital for euthanasia and organ donation. In addition, the patient explicitly requested the euthanasia to be performed in the preparation room, next to the operating room, in order to limit the period of organ ischemia due to transport time from the intensive care unit to the operating room. The medical, legal and ethical considerations related to this illustrative case are subsequently discussed.ConclusionsOrgan donation after euthanasia is a pure act of altruism. This combined procedure can also be performed after the patient has been anesthetized at home and during transportation to the hospital. (shrink)

The Charmides is among Plato's most intriguing and perplexing dialogues. The range of subjects touched or treated is extremely wide: matters logical, epistemological, moral, ethical, political, and religious. In many cases, these are discussed in a highly inconclusive and aporetic way, especially when it comes to the subject of knowledge. Finally, the dialogue is also difficult on almost every level of its expression; mock-reasonings, misunderstandings, ironies, paradoxes, and perplexities abound. As a result, the run of its many arguments, both on (...) the short and the long range, and its overall structure are not easy to discern. If a text of such a character is to be made completely accessible, a full-scale commentary is required; it is much to be regretted, therefore, that there is no commentary in which the difficulties of the Greek, the argument, and the place of the philosophical problems in the development of Plato's thought are comprehensively and coherently explained. This monograph does not aspire to that status, but makes an essential contribution towards achieving that aim (in addition to the many other works in the field, Lamb's scrupulous translation of 1927 and Bloch's penetrating study of 1973 in particular) by presenting a detailed examination of forty-two passages of which the interpretation is disputed; many more minor problems are dealt with along the way. In all matters of interpretation, special attention has been paid to defining the exact place of the passage within the run of the, often intricate, argument. The result of this attention can also be observed in an analytical 'Summary of the contents of the Charmides'. (shrink)

This paper attempts to clarify some of the logical and conceptual issues in the philosophical dispute about law that has pitted the legal positivists against the adherents of natural law. The first part looks at the basic concepts that are relevant to that discussion and at the methodological implications of studying law either as an order of natural persons (natural law) or as a system of rules or an order of rule-defined artificial persons (legal order). Thus, we find that the (...) material and formal objects of natural law studies and legal science are different, and only touch one another because of the contingent fact that most of the positions in the legal orders studied by positivists are occupied by natural persons. Consequently, from both the logical and the methodological points of view, natural law studies and legal studies are not rivals. The two can exist side by side and have done so for centuries. One question that emerges from analysis in the first part is why positivists have embraced the study of legal orders while heaping nothing but scorn on the study of natural law. Their attitude suggests hatred and contempt rather than a mere difference of intellectual interests. Could it be that the positivists’ attitude has little to do with logic and methodology and much with ideological issues involving fundamental values? In the second part, we look for an answer to this question in a comparison of the two major and radically opposed religious worldviews that have made their mark on Western intellectual history, the Judaeo-Christian tradition and the Gnostic tradition. (shrink)

This paper focuses on a running dispute between Werner Callebaut’s naturalistic view and Filip Kolen and Gertrudis Van de Vijver’s transcendentalist view on the nature of philosophy of biology and the relation of this discipline to biological sciences. It is argued that, despite differences in opinion, both positions agree that philosophy of biology’s ultimate goal is to ‘move’ biology or at least be ‘meaningful’ to it. In order to make this goal clear and effective, more is needed than a polarizing (...) debate which hardly touches upon biology. Therefore, a redirection in discussion is suggested towards a reflection on the possibilities of incorporating philosophy in interdisciplinary research, and on finding concrete research questions which are of interest both to the philosopher and to the biologist. (shrink)

Direct-to-consumer advertising (DTCA) of prescription drugs has been a heavily contested issue over the past decade, touching on several issues of responsibility facing the pharmaceutical industry. Much research has been conducted on DTCA, but hardly any studies have discussed this topic from a corporate social responsibility (CSR) perspective. In this article, we use several elements of CSR, emphasising consumer autonomy and safety, to analyse differences in DTCA practices within two different policy contexts, the United States of America and the European (...) Union (EU). Doing so results in an alternative analysis of the struggle between proponents and opponents of DTCA from a CSR perspective, adding an alternative view on this debate. (shrink)

This article analyzes Mencius 7B.23, a concise passage that offers complex ethical dilemmas. It provides a close reading of the passage, along with relevant passages elsewhere in the text and, occasionally, in other texts. The narrow goal of the article is to present a coherent reading of the passage within the context of the Mencius as a whole. This reading suggests that while the passage touches upon a wide range of topics, including personal credibility and political responsibility, the overarching concern (...) is on being a morally superior person, on the difficult dilemmas such people may face, and on how they would respond to them. More broadly, the article shows that while the philosophical practice of "weighing circumstances" (quan 權) allows moral agents in exceptional cases to break certain moral or ritual rules, Mencius seems unwilling to apply this discretion when morality as a whole, or the integrity of the person who embodies it (shi 士), are involved. (shrink)

Decentralized clinical trials (DCTs) have the potential to advance the conduct of clinical trials, but raise several ethical issues, including obtaining valid informed consent. The debate on the ethical issues resulting from digitalization is predominantly focused on direct risks relating to for example data protection, safety, and data quality. We submit however, that a broader view on ethical aspects of DCTs is needed to touch upon the new challenges that come with the DCT practice. Digitalization has impacts that go (...) beyond its direct purposes, by shaping behaviors, experiences, social relations, and values. We examine four elements of the informed consent procedure that are affected by DCTs, while taking these soft impacts of technologies into account: (i) informing participants and testing understanding, (ii) freedoms in relation to responsibilities and burdens, (iii) trust in participant-researcher relations, and (iv) impacts on the concept of privacy. Our analysis reveals that a broad view is key for optimal conduct of DCTs. In addition, it provides insight into the ethical impacts of DCTs on informed consent. Technologies such as DCTs potentially have profound impacts which are not immediately addressed by the existing regulatory frameworks, but nonetheless important to recognize. These findings can guide future practices of DCTs to foster the important values of clinical research in this novel approach for conducting clinical trials. (shrink)

Background: Bioethics consultations are conducted in varied settings, including hospitals, universities, and other research institutions, but there is sparse information about bioethics consultations conducted in corporate settings such as pharmaceutical companies. The purpose of this article is to describe a bioethics consultation service at a pharmaceutical company, to report characteristics of consultations completed by the service over a 6-year period, and to share results of a consultation feedback survey. Methods: Data on the descriptive characteristics of bioethics consultations were collected from (...) 2008 to 2013 and analyzed in Excel 2007. Categorical data were analyzed via the pivot table function, and time-based variables were analyzed via formulas. The feedback survey was administered to consultation requesters from 2009 to 2012 and also analyzed in Excel 2007. Results: Over the 6-year period, 189 bioethics consultations were conducted. The number of consultations increased from five per year in 2008 to approximately one per week in 2013. During this time, the format of the consultation service was changed from a committee-only approach to a tiered approach (tailored to the needs of the case). The five most frequent topics were informed consent, early termination of a clinical trial, benefits and risks, human biological samples, and patient rights. The feedback survey results suggest the consultation service is well regarded overall and viewed as approachable, helpful, and responsive. Conclusions: Pharmaceutical bioethics consultation is a unique category of bioethics consultation that primarily focuses on pharmaceutical research and development but also touches on aspects of clinical ethics, business ethics, and organizational ethics. Results indicate there is a demand for a tiered bioethics consultation service within this pharmaceutical company and that advice was valued. This company's experience indicates that a bioethics consultation service raises awareness about bioethics, empowers employees to raise bioethical concerns, and helps them reason through challenging issues. (shrink)

A classic avenue that victims can take to hold a corporation to account and obtain redress for the harms they have suffered is civil litigation. In the past decades, such attempts have been pursued against corporations in the tobacco industry, the pharmaceutical industry, the asbestos industry or industries working with asbestos and, more recently, the extractive industries. However, it is notoriously difficult for victims whose rights have been violated by corporations to obtain effective redress in civil procedures. A rich body (...) of burgeoning scholarly literature and policy documents has addressed the extent to which systematic and institutional factors are obstacles to victims seeking justice for corporate misconduct. In this article, we will not focus on these systemic and institutional factors but on the role of corporate defence lawyers as their functioning also impacts the capacity of victims of corporate wrongdoing to effectuate their rights. We will address the question of what can be expected from a legal-ethical point of view from corporate defence lawyers advising and representing their corporate clients in large-scale civil liability cases. As a partial answer, we will develop a critique of amoral lawyering as a working philosophy in this context. In addition, we will touch upon the feasibility of a possible alternative. (shrink)

This introduction gives a rough sketch of the context of Mare liberum's publication and the main arguments Grotius made in this pamphlet. It touches briefly on some of the latest arguments on Mare liberum and provides a survey of the contributions to this Commemmorative Issue. Moreover, it sets the stage for the contributions which elaborate on the fate of Grotian concepts - not so much by historically tracing these ideas over the past 400 years, but by offering an analysis of (...) how similar concepts are used in international law today. (shrink)

This paper will, in its successive steps and movements, revolve around one single question, a question that might, at first sight, come across as somewhat irrelevant or even impertinent within the context of philosophical or academic discourse. How romantic is Jean-Luc Nancy? Or: is there a specifically Nancyan sense of romance? Notwithstanding these somewhat unscholarly formulations, I am increasingly convinced that the question of love, or indeed more specifically of romance, is the most intimate inspiration of Nancy’s work, the key (...) unlocking all other keys. The theme of love has always played an important role in his work, from the early essay “Shattered Love” (“L’amour en éclats,” 1986) to his later works on the body and pleasure. In this paper, I will touch upon a number of these texts, but I will more particularly refer to two of Nancy’s more recent works, the yet untranslated book Sexistence from 2017 and Expectation: Philosophy, Literature (2018, published in French in 2015 as Demande: Littérature et philosophie). The question of romance, that is, the question of passionate interaction, of intrigue, of writing, of dramatization. This quite heterogeneous web of associations already implies a number of age-old philosophical issues: the relation between love and thinking; the relation between love and literature; and, subsequently, between philosophy and literature; the issue of the relation itself. The knot uniting these issues under the single heading of “romance” has been most firmly tied about two centuries ago, in the late eighteenth-century movement of early German, i.e., Jena, Romanticism, that significant moment in intellectual history where the barriers between philosophy and literature were broken down and where, quite generally put, the sense of the world was conceived of as a matter of romanticization. Although Nancy himself would be reluctant to call himself a Romantic philosopher in this historical sense of the word, this is exactly what I want to argue here: I want to show that Nancy’s philosophy of love – and by extension his philosophical thinking tout court – should be placed in the tradition of German Romanticism, rather than in that of, for instance, phenomenology, ontology, or philosophy proper. This claim is massive in its depth and scope and can impossibly be explored here in an exhaustive way. Instead, I will flesh out this perspective by advancing four successive hypotheses that enable to mark the contours of what I call Nancy’s romanticism. With this exploration, I hope to do three things at once: firstly, to underscore what I take to be the core or pulse of Nancy’s thinking: the issue of romance; secondly, to investigate to what extent this romantic pulse might be traced back to the Romantic tradition; and, thirdly, to emphasize why Nancy’s romantic thinking is relevant for us today. (shrink)

This edited volume covers new ground by bringing together perspectives from symbolic legislation theory on the one hand, and from biolaw and bioethics on the other hand. Symbolic legislation has a bad name. It usually refers to instances of legislation which are ineffective and that serve other political and social goals than the goals officially stated. Recently, a more positive notion of symbolic legislation has emerged in legislative theory. From this perspective, symbolic legislation is regarded as a positive alternative to (...) the more traditional, top-down legislative approach. The legislature no longer merely issues commands backed up with severe sanctions, as in instrumental legislation. Instead, lawmakers provide open and aspirational norms that are meant to change behavior not by means of threat, but indirectly, through debate and social interaction. Since the 1990s, biomedical developments have revived discussions on symbolic legislation. One of the reasons is that biomedical legislation touches on deep-rooted, symbolic-cultural representations of the biological aspects of human life. Moreover, as it is often impossible to reach consensus on these controversial questions, legislators have sought alternative ways to develop legal frameworks. Consequently, communicative and interactive approaches to legislation are prominent within the governance of medical biotechnology. The symbolic dimensions of biolaw are often overlooked. Yet, it is clear that the symbolic is at the heart of many legal-political debates on bioethical questions. Since the rise of biomedical technologies, human body materials have acquired a scientific, medical and even commercial value. These new approaches, which radically question existing legal symbolizations of the human body, raise the question whether and how the law should continue to reflect symbolic values and meanings. Moreover, how can we decide what these symbolic values are, given the fact that we live in a pluralistic society? (shrink)

This collection of papers from the workshop serves as the initial volume in the new series Texts in Logics and Games—touching on research in logic, mathematics, computer science, and game theory. “A wonderful demonstration of ...

Perception and KnowledgeUnless otherwise noted, all references are to this book is a book that sets out to enrich the vast field of contemporary debates about the justificatory relation between perception and thought with some of the goods phenomenology has to offer. Many major figures of Modern philosophy, such as Locke, Kant and Husserl regarded the nature of this relation as one of the greatest mysteries in philosophy. Its complexity results from the way it touches upon some of the most (...) obscure and all-encompassing philosophical issues, such as the nature and limits of human knowledge, the inner workings of experience, and humanity’s place in reality. Especially since the works of mid twentieth century philosophers such as Quine and Sellars, who challenged the assumptions of logical positivism and empirical foundationalism, perception is usually denied the special role of offering direct insight into external reality. By contrast, it is today quite commonplace to think of beliefs as .. (shrink)

Anscombe’s 1971 inaugural lecture at Cambridge, entitled ‘Causality and Determination’, has had a lasting influence on a remarkably broad range of philosophers and philosophical debates, touching on fundamental topics in philosophy of science, action theory, the free will debate, epistemology, philosophy of mind, and metaphysics. Especially where anti-reductionist or pluralist strands of philosophical thought are being seriously considered, one should not be surprised to find references to Anscombe’s lecture. Moreover, there appears to be a growing interest in Anscombe’s comprehensive philosophical (...) outlook, as attested by the recent publication of a weighty collection of essays spanning that outlook in its full breadth in the prestigious Routledge Philosophical Minds series. Against this background it is apt that now, 50 years after the original lecture, a Topical Collection sees the light, circling around the most central themes from Anscombe’s lecture, with a particular emphasis on the question how these hang together, how they form part of the larger philosophical project that Anscombe obviously intended the lecture to highlight. This Introduction motivates the Topical Collection, and introduces the various contributions against that background. (shrink)

The rapid dynamics of COVID-19 calls for quick and effective tracking of virus transmission chains and early detection of outbreaks, especially in the “phase 2” of the pandemic, when lockdown and other restriction measures are progressively withdrawn, in order to avoid or minimize contagion resurgence. For this purpose, contact-tracing apps are being proposed for large scale adoption by many countries. A centralized approach, where data sensed by the app are all sent to a nation-wide server, raises concerns about citizens’ privacy (...) and needlessly strong digital surveillance, thus alerting us to the need to minimize personal data collection and avoiding location tracking. We advocate the conceptual advantage of a decentralized approach, where both contact and location data are collected exclusively in individual citizens’ “personal data stores”, to be shared separately and selectively, voluntarily, only when the citizen has tested positive for COVID-19, and with a privacy preserving level of granularity. This approach better protects the personal sphere of citizens and affords multiple benefits: it allows for detailed information gathering for infected people in a privacy-preserving fashion; and, in turn this enables both contact tracing, and, the early detection of outbreak hotspots on more finely-granulated geographic scale. The decentralized approach is also scalable to large populations, in that only the data of positive patients need be handled at a central level. Our recommendation is two-fold. First to extend existing decentralized architectures with a light touch, in order to manage the collection of location data locally on the device, and allow the user to share spatio-temporal aggregates—if and when they want and for specific aims—with health authorities, for instance. Second, we favour a longer-term pursuit of realizing a Personal Data Store vision, giving users the opportunity to contribute to collective good in the measure they want, enhancing self-awareness, and cultivating collective efforts for rebuilding society. (shrink)

The mechanical view on the human body may be considered as the context in which the highly technological medicine of these days originated. Organ transplantation is certainly one of the most impressive possibilities of this new evolution in medical technology. It exists by the grace of the paradigm of the body as a “Körper” : this paradigm leads to a self-evident acceptance of transplantation medicine in its most brilliant applications. Refinement of surgical techniques, better preservation of organs, the development of (...) more effective immunosuppressives, better procedures for the establishment of brain death criteria and better criteria for the selection and matching of donors and receptors are immanent goals of this type of medicine. Meanwhile the lives of many thousands of patients are saved and these patients even receive the chance for a new life, with much more quality. The ethical reflection on organ transplantation has followed rather rapidly this technical discourse and sounds as a kind of “moral engineering”. This is certainly connected with the upcoming success of “Principlism” , whereby medical decision making is oriented by applying four major principles to medical cases . It is also connected with the ethical approach of utilitarianism, which fits almost perfectly in this technological atmosphere. The authors question this approach and suggest that a more relational understanding of the human body as “Leib” would be a better paradigm for the promotion of solidarity in the context of organ donation and transplantation. Human beings do not only ‘have’ a body, but ‘are’ also their body. The body of the deceased refers to the life of a loved one. Technical procedures surrounding organ removals sometimes hinder the possibility for the family to bereave adequately around their loved one. The authors are convinced that the urging problem of organ shortage is not only caused by lack of solidarity or laziness, but also by the reductionist discourse of transplantation medicine itself. They suggest that we have to find – eventually with the help of poets and writers – an adequate new language to replace the alienating discourse of current transplantation medicine. They see also in communitarianism and personalist care ethics a better ethical approach for touching the peculiar sensitivities of eventual donors and receptors. (shrink)

continent. 1.2 (2011): 129-135. Introduction Vincent W.J. van Gerven Oei Successions of words are so agreeable. It is about this. —Gertrude Stein Nachoem Wijnberg (1961) is a Dutch poet and novelist. He also a professor of cultural entrepreneurship and management at the Business School of the University of Amsterdam. Since 1989, he has published thirteen volumes of poetry and four novels, which, in my opinion mark a high point in Dutch contemporary literature. His novels even more than his poetry are (...) criticized for being inaccessible, which I generally take to be a compliment. It would be like saying that Fernando Pessoa is inaccessible, which he is not. Neither is Wijnberg. When we think of the combination economist-poet we are immediately reminded of the American poet Wallace Stevens, who, as the story goes, had two stacks of paper on his desk, one for contracts, one for poems. We also know that Stevens wrote on the economy and that questions of economy and insurance surface at multiple points in his poems. The following text is a very preliminary attempt to point at the intersections between poems, novels, business, and poetry in Wijnberg’s work. On the back cover of his novel De opvolging ( The Succession , 2005), Wijnberg states the following: “[This is] a novel for whomever is interested in the workings of a company as much as in the workings of a poem.” Wijnberg thus claims that the way in which a company “works” may be similar to the way in which a poem “works.” The question is the obvious one, what does this similarity consist in? De opvolging tells the story of company in which bosses and company doctors, secretaries, children, clowns, and beggars have tons of meetings, recite poems, perform plays, tell jokes, and succeed each other, climbing up and down in the company’s hierarchy. De opvolging is a novel in which the career of people follows the career of words. It resonates with Gertrude Stein's sentences, "Grammar. What is it. Who was it" (1975, 50). The words in Wijnberg's poems are like he characters in his novel. And if we keep in mind this allegorical reading of De opvolging , which is obviously only one of the possible readings, we may be able to understand some aspects of Wijnberg’s poetry. A repetition is already a pun. Look, that word is trying it again, as if it is afraid that by not doing it it would give up the hope that it will ever be able to do something. A pun is the opposite of the first word coming to the mind of someone who shouts it when he suddenly discovers something. (104) The repetition, the succession of the same word, is already a pun, a joke. The succession of the father by the son after the revolution is a joke. "Look he's trying it again!" The essence of a joke is a repetition. Archimedes’ “Eureka!” is its opposite. Poems can easily become jokes, depending on the way the words follow and repeat each other. In De opvolging , the careers of the bosses, good and bad secretaries, and company doctors easily become jokes, as they are “afraid that by not doing it [they] would give up the hope that [they] will ever be able to do something.” Not only the repetition, but also the distance and difference between the words in a poem, their cause and effect relations can be read as company relations. This becomes clear when we, for example, read the first lines of the poem “Cause, sign” from Het leven van ( The Life Of , 2009). A sign lets know what is going to happen, a cause lets it happen. If the sign also lets happen there is no reason to isolate it, because then I would isolate some- thing only because it’s different for me. If I didn’t have to write this myself, but would have secretaries to whom I could dictate it, I would be able to say more about it. (49) Upon reading the first two lines we can already conclude that any word may be cause or sign or both. If a sign is also a cause there is no reason to discriminate it, yet to the poet they are still different. This difference only becomes expressible the moment he would have a secretary. Just like in De opvolging , the secretary introduces a distance; not in a company but in a poem. Hence the difference between “good” and “bad” secretaries in a company, where the good secretary of one boss may be the bad secretary of another one. The more we can say about the bosses of the company, or signifiers of the poem, the greater the distance we introduce between them and us. We should take serious the relation between Wijnberg’s novels and poems. Although they operate on different scales, they explain and converse with each other. Another example may be the novel Politiek en liefde ( Politics and Love , 2002), which deals with the relation, precisely, between politics and love. In the novel, Nicolai, a lieutenant in the Dutch army, is sent to Africa on a military mission. Upon leaving a receives a letter from his father. Dear son, Don’t do anything stupid before your father has advised you to do so. Your mother asked me to write a wise letter. I have been looking for wisdom for half a day and haven’t found much. If you borrow a small amount from a bank you become the bank’s slave, but if you borrow a couple of millions and spend them as quickly as possible the bank becomes your slave. What I want to say is that you have to return from Africa in good health, and before you know it the world will be your slave [....] Signed with a kiss from your father. (88) The line, “If you borrow a small amount from a bank you become the bank’s slave, but if you borrow a couple of millions and spend them as quickly as possible the bank becomes your slave,” returns as the title of poem in Het leven van: “If I borrow enough money the bank becomes my slave” (12-3), which elaborates this theme. So both in the way that these poems are structured and in their subject matter, they refer to the structures of our economy, to the ever-continuing line of CEOs succeeding each other like words, to the distance between them introduced by bureaucracy, and giving and receiving as economical and poetical acts. Poem and economy map onto each other, as in another episode from De opvolging : Edward reads two of the beggar’s poems about presents. Of a holiday nothing remains, except for memories, and if some of them are bad I’d rather forget them all; if I get a present I’d rather get something that’s useful to me for a long time. If I may choose, I choose what I can use longest, long enough to partially forget that this was the present, because it feels bad when nothing is left of it. […] Giving away becomes destruction in the stock destruction economy [ voorraadvernie -tigings-economie ], that is a gift economy [ geschenkeneconomie ], encountering for the first time an economy in which there’s selling and buying on markets. Instead of destroying supplies someone can also quickly say that they aren’t worth anything anymore; if someone wants to take them I’d gladly give him something extra. In a stock destruction economy he is someone who each day wants to work more hours than his colleagues. If around a company there is a gift economy in which someone’s rank is determined and made visible by the gifts someone can give someone else, a company will be more often character- ized by an invisible or unclear system of ranks. (152) Two poems about gifts present two different economical models, described by Wijnberg with the terms “stock destruction economy” and “gift economy.” Here we immediately recall the opposition introduced by George Bataille’s work on the concept of expenditure in The Accursed Share , where a “general economy” would surpass the stock destruction economy based on scarcity (capitalism) and become a gift economy (potlatch) and an egalitarian (communist) society. These claims are made both on the level of the poems and in their discursive explanation. They follow each other and on each other. I would like to finish this introduction to Wijnberg’s writing with a translation from his novel De joden ( The Jews , 1999), which develops the story of Hitler abdicating as chancellor of the Third Reich, appointing philosopher Martin Heidegger as his successor. In a conversation with two Russian actor-spies, sent by Stalin to figure out the situation, philosopher Walter Benjamin describes the abdication scene. Maimon: You were there when Hitler resigned? Benjamin: In the room we’re right now. The desk and the chairs are new. After his resignation Hitler would like to take his furniture to his new house. Martin naturally agrees. It is a sunny day. Martin is very nervous and complains about the heat. Martin is wearing his best dark blue suit, not his professor’s robe. Hitler is wearing his uniform. We enter the room and Hitler gets up and embraces Martin. Martin is not very good at embracing. Hitler shakes his hand. Hitler’s cap is on the desk. The cap has a metal lining. Hitler has strong neck muscles. Hitler says: A man is unclean. He takes a bath. Does he make the bath water unclean? I say: a man is unclean. He steps into a river. A little further a man steps into the river; does he become unclean? Hitler nods. I say: a man is standing in music. Another man hears the music but also sees the first man moving on the beat of the music in a way that he is certain that the music would excite different feelings in him if he wouldn’t to see the first man. Hitler says: a man is clean, listens to music, is suddenly touched and he doesn’t know by what. The conversation ends in the way you know it ends. Hitler picks up his cap from the desk and puts it on Martin’s head. (73-4) Aware of the never ending debate on the question of Heidegger’s involvement in the Nazi regime, Wijnberg has the audacity to present the arguments of complicity in the religious terminology of cleanliness and uncleanliness, while at the same time recalling overtones of Hitler’s supposed love for Wagner, suggesting a relation between Benjamin and Hitler, and so on. The space of this introduction is to small to treat a novel like De joden , a reading of which together with passages from Philippe Lacoue-Labarthe's Heidegger, Art, and Politics: The Fiction of the Political , Jacques Derrida's Of Spirit , Christopher Fynsk's Heidegger: Thought and Historicity , and Avital Ronell's The Telephone Book would be extremely elucidating and potentially open new avenues in thinking Heidegger's emphasis on poetry after the fall of the Nazi empire. But at this point we will have to curb our curiosity and follow the poet himself. The themes of the relation between business and poetry, but also Chinese landscape painting, love, Indian and Japanese poetry, and Western philosophy are analyzed and assimilated in Wijnberg’s work without ever losing the clarity of expression. It may be that, according to Alain Badiou, the “Age of the Poets” is over, but its end (Paul Celan) has exactly brought a new balance between philosophy and poetry, and it is this playful, but nonetheless serious balance that makes one hope that one day Wijnberg’s complete oeuvre might become available to readers across the planet. Tiranë, Albania February 15, 2011 English translations (all of them translated by David Colmer, who is preparing an English collection of Wijnberg’s poems entitled Advanced Payment ): Poetry International Words Without Borders Green Integer Review from Het leven van ( The Life of ) THE LIFE OF KANT, OF HEGEL As if every day he takes a decision that is as good as when he’d been able to think about it all his life. The life of Kant, of Hegel, the days of the life of, select three or four of them. Tell what he has discovered during those days as if he were the last one who knew so little. Give me something that I can cancel against then I can prepare myself for it. The reward is that I may continue with what I’m doing, it doesn’t matter how long it takes. This has nothing to do with everything remaining the same if I say that I no longer want anything else. I wouldn’t be able to say in which one and the other occur in a way that I if I knew something to cancel that one against it wouldn’t be possible now. The stars above my head and being able to say what belongs to what if I’ve let them in. FOLLOWING MY HEART WITHOUT BREAKING THE RULES Observing the rules without observing the rules by going where the rules no longer apply. I could also observe the rules there by applying them to what at great distance may resemble what the rules are about. But why would I do that, not to confuse someone who is seeing me from a great distance? Behind this morning the morning prepares itself when the rules are everything I have. IF I BORROW ENOUGH MONEY THE BANK BECOMES MY SLAVE A bank lends me money, if I don’t pay it back they tell my boss that he has to pay them my salary. But they have to leave me enough to eat and sleep and an umbrella when it’s raining. They can also empty my house, the furniture isn’t worth a lot, but every little helps. Each morning I leave for work, if I don’t start early they’ll soon get someone else, no bank will lend me money when the sun is shining. My boss has given me a cat to raise as a dog. Of course I know that it won’t work out, but I’ve asked for a week—maybe the cat gets lucky, maybe I get lucky. My hands around a cup of coffee, before I leave for work, warm-empty, cold-empty, as if hidden in the mist over a lawn. What I make when there’s no work left for me, I’m ashamed to say how little it is. Once I’m outside I check it, if they watch out of the window they can see me doing it. Suppose it is so much that I’d stay counting for hours, it’s getting dark and I’m still there. They stay watching for a while once they’ve finished their work, but have to go home, I get that, sure, I could also go home and continue counting there. If it’s too little running back immediately won’t help, because nobody’s there anymore, and if I come back tomorrow I may have spent what’s missing tonight. Going somewhere where it’s warm enough to walk around without clothes during daytime, it helps me to know that something’s more there than here. For someone like me there’s work anywhere, it shouldn’t take a week to find work for me there. Three times work and a home close to work, I may choose one and try for a week whether I want to stay there. If at the end of the week I don’t want to stay I’m back on the next day, then it was a week’s holiday. RULES If that’s against a rule, it’s yet another one that I cannot observe, or only so briefly that I cannot re- member it later. Anyways the rules are only there to help me remember what I need in order to do better what I do. In that respect there’s no difference between the rules that I find in a book and the rules that I think of early in the morning. I know that because I’ve made a rule just now nothing has yet to observe it. CAUSE, SIGN A sign lets know what is going to happen, a cause lets it happen. If the sign also lets happen there is no reason to isolate it, because then I would isolate something only because it’s different for me. If I didn’t have to write this down myself, but would have secretaries to whom I could dictate it, I could to say more about it. If something is taken away from me I consider how it would be if the opposite had been taken from me. That is what causes or signifies what is farthest away from what is caused or signified by what has been taken away from me. note: For the translations of “The life of Kant, of Hegel” and “If I borrow enough money the bank becomes my slave” I was able to consult David Colmer’s wonderful translations. (shrink)

ABSTRACTRecent work investigated the inter-individual functions of emotional tears in depth. In one study. What emotional tears convey: Tearful individuals are seen as warmer, but also as less competent. British Journal of Social Psychology, 56, 146–160. Https://doi.org/10.1111/bjso.12162) tearful individuals were rated as warmer, and participants expressed more intentions to approach and help such individuals. Simultaneously, tearful individuals were rated as less competent, and participants expressed less intention to work with the depicted targets. While tearful individuals were perceived as sadder, perceived (...) sadness mediated only the effect on competence, but not on warmth. We argue that tearful individuals might be perceived as warm because they are perceived as feeling moved and touched. We ran a pre-registered extended replication of Van de Ven et al. Results replicate the warmth and helping findings, but not the competence and work effe... (shrink)