The relationship between Lexical-Functional Grammar (LFG) functional structures (f-structures) for sentences and their semanticinterpretations can be formalized in linear logic in a way thatcorrectly explains the observed interactions between quantifier scopeambiguity, bound anaphora and intensionality.Our linear-logic formalization of the compositional properties ofquantifying expressions in natural language obviates the need forspecial mechanisms, such as Cooper storage, in representing thescoping possibilities of quantifying expressions. Instead, thesemantic contribution of a quantifier is recorded as a linear-logicformula whose use in a proof will establish the (...) scope of thequantifier. Different proofs can lead to different scopes. In eachcomplete proof, the properties of linear logic ensure thatquantifiers are properly scoped. (shrink)
Differential scanning calorimetry was used to study glassy Se100- x Sb x (x = 2, 4, 6, 8 and 10) alloys at a heating rate of 10°C min?1 under non-isothermal conditions. An extremely large increase in the specific heat, Cp , was observed at the glass-transition temperature. It was also found that the values of Cp below and above the glass-transition temperature, Cpg and Cpe , respectively, are highly composition dependent. This indicates that the Sb additive used in the present (...) study influences the structure of the a-Se. The variation of Cp reveals local extrema in the Se?Sb glassy system at x = 4 and x = 8. The composition dependence of both Cpe and Cpg is explained in terms of the atomic structure. (shrink)
continent. 2.3 (2012): 218–223 Vijay Prashad. Arab Spring, Libyan Winter . Oakland: AK Press. 2012. 271pp, pbk. $14.95 ISBN-13: 978-1849351126. Nearly a decade ago, I sat in a class entitled, quite simply, “Corporations,” taught by Vijay Prashad at Trinity College. Over the course of the semester, I was amazed at the extent of Prashad’s knowledge, and the complexity and erudition of his style. He has since authored a number of classic books that have gained recognition throughout the world. (...) The Darker Nations , a peoples’ history of the Third World, sent defibrillating shockwaves through an academic world that had almost forgotten the epic scope and historic dignity of the non-aligned movement and post-colonial struggles. In his recent, award-winning work, Arab Spring, Libyan Winter , Prashad delves into his capacious knowledge of the Third World to excavate the discourses and narratives surrounding the upheavals of 2011. “Revolutions have no specific timetable,” states Prashad in the opening line of this exciting and provocative look at contemporary events. Instantly, an atmosphere of suspense emerges. The reader is alerted to the problem of history. Does the making of history then involve a suspension of historical time, or is it a continuous narrative structure into which events must eventually be integrated? Arab Spring, Libyan Winter shows that the answer to the question, “How is history made?” lies just as easily in the asking. The first half of the book works through the events that transpired to bring about the explosive popular uprisings of Arab Spring: Tunisia and Egypt, Yemen and Bahrain. But the events are not put together in a cohesive, chronological fashion. Using an uncommonly gripping style more akin to the folk-story motif of the djeli than to traditionally Orientalist academia, Prashad suspends a given situation, points out its components, and traces back the characters and genealogies that define each link before resuming a narrative. Every moment is an end to itself, and an origin of something different. Thus, the making of history becomes the suspension of its own progress, it’s catastrophic 'stability,' in a process of differentiation through inclusion. Empirically, one might suggest that history is a condition of time, and by extension, of the subject, but history is also an eminent producer of the Subject and her concept of time through memory and narrative. Hence, history is often overdetermined by a dominant narrative of the sovereign. The apparently chaotic composition of Prashad’s historicity is, then, an interstitial morphology of resistance. It illustrates that the time to act for the revolutionary lies in the gaps within the dominant historical realities. It points out the sorties of signifiers constituting nothing in the obliterated ruins of history. Through such illuminations, Arab Spring, Libyan Winter breaks through “the surface of history” to elaborate revolution’s snapping synapses, exploding interruptions and breaches, connecting flows. Messianic Politics It is tempting to think, 'History is either singular, or it is diffuse. It is either one coherent factual narrative, or it is comprised of the aletheia of the multitude.' Yet the reader finds Prashad examining the structure of history on multiple levels. For Prashad, world history is shaped by geographically defined political movements, such as communism or national liberation, with historical agents like the working class for the former and the nationalist militant for the latter. Religion, however, is another matter: “Religion has an unshakable eschatology which a post-utopian secular politics lacks.” Within the telos of religion, there appears on the horizon the image of Benjamin’s thoughts on messianic time—time as “a small fissure in the continuous catastrophe,” a break with history, may contain an ultimate redemption of the human beyond the political power struggle. Succoring the split between geo-political and utopian-religious (messianic) time in the context of Arab Spring, Prashad indicates that the base of “the deep desire and commitment to some form of democracy” is forged by the affinity between eschatological Islamist politics with the People. To think about the Subject of messianic time in the context of the lack of a “coherent timetable” for emancipatory politics, it is perhaps best to return to the modern tradition of Martin Luther King, Jr., whose prefigurative blending of liberation theology and emancipatory politics became most important during his works of 1963, the climactic year of “The Letter from a Birmingham Jail,” the March on Washington, and the bombing of the 16th Street Baptist Church. In “The Letter,” King states the point bluntly: Frankly, I have yet to engage in a direct-action campaign that was “well timed” in view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word “wait!” It rings in the ear of every Negro with piercing familiarity. This “Wait” has almost always meant ‘Never.” We must come to see, with one of our distinguished jurists, that “justice too long delayed is justice denied.” The timing of rebellious action must not be a part of history. It must change history. The kairos appears spontaneous and untimely in its convulsive, shocking presence, yet it is, deeper still, a path, a longue durée , forged through diligent and rigorous praxis. King put a finer point on the path of historic liberation in his declaration in his 1963 speech at Western Michigan University: “[T]ime is neutral.... Somewhere along the way we must see that time will never solve the problem alone but that we must help time. Somewhere we must see that human progress never rolls in on the wheels on inevitability. It comes through the tireless efforts and the persistent work of dedicated individuals who are willing to be co-workers with God. Without this hard work, time itself becomes an ally of the insurgent and primitive forces of irrational emotionalism and social stagnation. We must always help time and realize that the time is always right to do right.” Time, then, exists in “the neutral,” while action must turn to the kairos , not only of taking time, but taking the right time. By turning our relation to time into kairos , we move time from its context within history to a duration between histories—the longue dure?e of Messianic time. The implementation of neutrality in this context suggests a broad space of time to extend through the valley of positive and negative. In Roland Barthes’s lectures from 1978, the neutral takes place in this minimal distance of non-conflict that exists outside of two extremes. It is, in the words of Maurice Blanchot, “the non-general, the non-generic, as well as the non-specific.” For Blanchot, the neutrality of time permeates life as death, impassive and beyond control; such is the neutrality of messianic time, which permeates the charge of history, changing the "I" into the "one." The neutrality of time therefore implicates history in a case against extremism, showing that the work of the radical is not to tend to any particular side, but to have the time to navigate through the terrible terrain of history by altering its course, its patterns and rhythms of movement, connection, sociality. Hence, one does not simply “make history,” one alters the course of history in accordance to “the right time.” The historical path toward emerging power is transmitted as a gesture to the outside of history, against history; a gesture as simple as reaching out. Thus a counterhistory, to use Foucault’s term, is brought forward as the guide of time past a point of no return, a Rubicon, the point where the normal path of history falls to the past. The subject, who must be the only true agent of history, facilitates time through helpfulness, and both the Subject and her history become decentered in relation to one another. Yet history negates the neutrality of time. As Barthes discloses, although the neutral is the “thought and practice of the nonconflictual, it is nevertheless bound to assertion, to conflict, in order to make itself heard.” Engaged with history, time is charged with a destiny, and becomes an opposition. As Prashad insists, “For Arab lands, the events of early 2011 were not the inauguration of a new history, but the continuation of an unfinished struggle that is a hundred years old.” The emergence of the Subject during Arab Spring did not conceive of a new history, but changed the path of history toward a different destiny. “Historical grievances combined with inflationary pressures now met with the subjective sense that victory might be at hand—this was not simply a protest to scream into the wind, but a protest to actually remove autocrats from their positions of authority. The facts of resistance had given way to the expectation of revolutionary change.” The negativity of this charge toward “revolutionary destiny” rendered control, as a positive force, seriously lacking. The lack of control lies in the problem that the Subject is not totally detemporalized or timeless, but untimely in her presence. The Subject is untimely, because her work is visionary, and it is only through such visionary work that the Rubicon can be crossed. Still, the crossing of this border is haunted by anxiety over an impending disaster that lays in wait. It is only through the form of what Benjamin calls divine violence, captivated not with the justice of the means, but the ends—the transformation of history—that a revelation of history’s traumatic foundations can be liberated, and patterns and rhythms of time developed throughout obscured traditions awakened. In this situation, the Subject appears to be outside of right, but setting the state to rights. Because her position is correct, in-so-far as the rebelling subject rebels due to a lack of recognition, her representation appears outside of the norm, which is mistaken as right. Therefore, such visionary work must be carried out through obscured traditions, underground, away from the surveillance of empire. Explaining his method from the start along the lines of Marx’s metaphor of the mole, Prashad insists, “It is the burrowing that is essential, not simply the emergence onto the surface of history.” Arab Spring, Libyan Winter is a book on uncharted networks of time, spread out over the 252 pages like an elaborate spider’s web of passages intertwining with and overwhelming the machinery of the state. Although untimely, Arab Spring was not a flash in the pan, or a Facebook or Twitter revolution. Prashad notes that the government’s suspension of these tools led to further radicalism by furthering communications through face-to-face encounters. In existential terms, Arab Spring might be thought of as a revolution of Being over techne , an uprising of the unchartable, infinite potential of the Other. The name of this Other is found in Chance. The faith of the revolution lies in the proper decentering of the subject, its giving to the Other of time, for only with respect to time does history actually appear on the horizon of the subject, rather than as an imposition. This time of historical agency appears as a moment when anything can happen—a revolutionary truth event where everything comes into question while being realized in its Otherness as a community of the people begins anew in the streets amidst discourse, friendship, reconfigurations of hegemony, and a becoming of a constituent power. Throwing a wrench into the gears of the “cobwebbed tradition” of Orientalism, the decentering of history in Arab Spring, Libyan Winter is a defining quality of its impassioned revolutionary cry. But perhaps the most paradigmatic points of the book emerge from the unexpected voices. To make the connection between the particular manifestations of revolutionary demands to the general historic terms of revolution, Prashad quotes an anonymous young Egyptian in Tahrir Square, who reminds us, “[T]he French Revolution took a very long time so the people could eventually get their rights.” Far from timelessness, the historicization of Arab Spring must exist precisely within the most uncanny appearance of time, as something that does not appear to come from the natural state of time as we know it, but in arriving has completely transformed the way that we understand time. Strange Monsters Revolution is never as simple as a revolt from below against a rusting structure of elites trying to remain in power. As with the French Revolution, Arab Spring consisted of complex familial ties, outside interests, and religious factions fighting alongside, often in awkward juxtaposition to, liberals, working class parties, farmers, and students. It is perhaps because of this historically difficult and incongruous composition that the Arabic word for revolution is thawra , referring to the image of the bull, or thawr , which has religious significance as a pagan deity for the Ancient Semitic tribes and Cartheginians. If Daniel Guérin was correct in saying, “Anarchism and Marxism drink from the same spring,” then it is quite a different oasis that drove the thirsty beast of revolution through what Prashad calls, “the Libyan labyrinth.” Recalling Bataille’s Acéphale, the intestinal labyrinth gains significance as the mode of metabolism and rumination in which, “(the Acephale) has lost himself, loses me with him, and in which I discover myself as him, in other words, as a monster.” Unraveling the discourse of the revolution, the flows of power and hegemony—from Qaddafi’s nationalist coup in 1969 to the wars with Chad from 1978 to 1987, the neoliberal reforms of the 1990s to, finally, the War on Terror—we find that the metabolic process of Libyan Winter ends in the production of oil. In a process of what Prashad calls “involution,” Qaddafi’s bellicose policies, along with his attempts to nationalize Islam together with oil, mutated the source of his power, turning his house against itself. Already a divided nation, with its two major cities on opposite geographic sides of the country, Libya became split between two opposed political powers—liberal reformists and staunch nationalists—as Qaddafi’s political disengagement manifested through what can only be described in psychoanalytic terms as a recursive passage a l’act (mysteriously calling Wikipedia “Kleenex,” declaring that opponents drank hallucinogens with their instant coffee, and so on). Prashad declares, “The mercurial style that Qaddafi adopted was not about his personality alone, but also a leader’s natural response to a system that relied upon power brokers whose own loyalty… did not have any ideological commitment to the system.” As in the case of other nations during Arab Spring, the true expression of revolt was an outward exposition of what had inwardly been happening in microcosmic societies throughout the realm—from indigenous tribes to political parties, for a century, the people, partly motivated by (and in resistance to) economic impositions of development, had been changing the traditional social compositions and participating in what Ruth Wilson Gilmore calls, “the relative autonomy of the movement from the leaders.” It was this empowerment of political reconfigurations taking place under the context of new democratic assemblages that shocked the elites and evoked such a powerful response. Unlike Qaddafi’s awkward policy choices and rants, real acts of power from the West were clear and decisive. Prashad sets the stages of war and diplomacy, far removed from the deserts, mountains, and cities that forged the backdrop of popular politics. Taking place under the now-classic architecture of the “four pillars” of US interests—oil, the War on Terror, Israel, and the circumvention of Iranian hegemony—we find elites rubbing elbows in “Heliopolist cocktail parties and hushed conferences in Kasr al-Ittihadiya” as well as the Concorde-Lafayette hotel in Paris, which provides the setting for a meeting of anti-Qaddafi figures consolidating their power. These scenes are buttressed with the careful portraiture of key historical actors. As Prashad brings the stage of history to life, we find the diplomats and liberals like Frank Wisner, whose career has brought him from Enron in the late 1990s to the Obama Administration, under the aegis of which he was meeting with Mubarak about military support during Arab Spring. We spy the provocateurs, for instance, gauche cavalier , Bernard Henri-Levy, who telephones Sarkozy from Benghazi about the need for more NATO air strikes. We follow the rebel military establishment as it suffers mysterious deaths and even more mysterious assents (like that of apparent CIA cohort, Khalifa Hifter). In each of these intriguing characters, we find different representations of the security state biopolitique: an oil-injected reification that drives Arab Spring from the resentment of rising food prices to the brink of implosion in Libyan Winter. Reminiscent of the scenes of Cold War soirées represented in old Bond films, the aristocratic fight for oil against democracy that was Libyan Winter presents a harsh truth that the new global crisis is simply the continuation of the old history: the global exploitation of capitalism waged against the imagination of the people. As Benjamin laments, “The labyrinth is the right path for the person who always arrives early enough at his destination. This destination is the marketplace.” Yet, “(t)he labyrinth is the habitat of… a humanity (a class) which does not want to know where its destiny is taking it.” Thus, the labyrinth leads, like the desert, only further into itself. As Blanchot explains, “The desert is even less certain than the world; it is never anything but the approach to the desert.” Only the visionary can take time out of the involution toward oblivion. It is here, in this approach to and escape from history, that we find ourselves within Benjamin’s Golgotha, Blanchot’s desert: A space of indeterminate uncertainty where we become familiar only with our own exile. Blanchot writes, “For the moderated and moderate man, the room, the desert, and the world are strictly determined places. For the man of the desert and the labyrinth, devoted to the error of a journey necessarily a little longer than his life, the same space will be truly infinite, even if he knows that it is not, all the more so since he knows it.” The desert, as allegory, provides an eschatology, a mortality in the destiny of Arab Spring. But any allegory of nature might lead to a labyrinthine eschatology (for example, in Bachelard, the forest presents "a limitless world"); the prescience of the untimely is always an uncanny acceptance of the infinite within the finite—the outside of what is understood. Transgenerational and occupied with the image of the future, the untimely makes otherness its home as it proceeds toward liberation. In the work of helping time navigate this dangerous passage of history, Prashad illustrates that the more violent break with history may have occurred in the peaceable struggles of Tahrir Square, and not in the military clashes of Qaddafi with his former Generals who defected to the CIA and NATO countries. It might be possible to suggest, then, that in the case of Tunisia and Egypt, the historical subject of the people was drawn together in a Dionysian dance of different rhythms in the marvelous realm of the ancients, while we fear that the case of Libya suggests an Apollonian future where time, itself, may lay dying under the machinic hand of history. The properly Nietzschean inversion would follow: time is dead, for history has killed it. Yet, if time is dead, struck down in Golgotha, exposed in the desert, mauled by the thawra , it is only in the present sense that it is rendered impossible outside of the context into which the untimely has thrown us. Thus, if history becomes an art of revolution, life as being-towards-death (death as the provocation of the neutrality of time) becomes what Benjamin calls “the allegory of resurrection” through the glorious ruins of history. Prashad ends his work with a rousing finale: “The time of the impossible has presented itself. In Egypt, where the appetite for the possibilities of the future are greatest, the people continue to assert themselves into Tahrir Square and other places, pushing to reinvigorate a Revolution that must not die… For them the slogan is simple: Down with the Present. Long live the Future. May it be so.&rdquo. (shrink)
This article provides an Austrian overview of the inflation versus deflation debate which has captured the attention of the economics profession in the years following the US housing bust. Much of the Austrian analysis of this debate has focused on the massive expansion of the Federal Reserve’s balance sheet and attendant [...].
By examining the systematic integration of theology, ethics, and teleology in Aristotle’s Nicomachean Ethics, I address four key interpretational aporiai: the apparently illogicality of the opening lines, the apparent contradiction between practical virtue and contemplation being the highest good, the “dominant” v. “inclusivist” views of eudaimonia, and the immanence v. transcendence of God. I show how proper attention to the link between Aristotle’s conception of the Good as “that at which all things aim” and God as the prime unmoved mover, (...) as well as an appreciation of the overall “aristocratic” context of Aristotelian philosophy, provides a new way of dealing with these aporiai that renders them less perplexing and problematic, while avoiding un-Aristotelian, anachronistic readings. (shrink)
In this issue…………….. Sheeja.O.K. : An Enquiry into Swami Vivekananda’s Philosophy of Education in the light of Modern Education System (4-10) T.V.Krishnan: Philosophical Divergence: A Leap towards Humanity (Special reference to Indian Social Order) (11-16) V.Prabhu & Tanuja Kalita: A Response to Peter Singer’s Position on Euthanasia(17-21) Irshad Ahmad & Umesh Chandra: Islamic Concept of Education: Aims and Objectives (22-29) Krishna Paswan: Non-violence and Love: A Gandhian Appraisal (30-34) Sheena Krishnan Ulamparambath: The Role of Philosophy behind the Growth of Hero (...) Worship in Medieval Kerala (35-44) Pankoj Kanti Sarkar: Enviornmental Crisis: Necessity of Non-Anthropocentrism (45-49) B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic B.Y. Krishnamurthy: Educating Philosophy and Peace through Cinematic Songs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in KannadaSongs by Hunsur Krishna Murthy in Kannada Songs by Hunsur Krishna Murthy in Kannada Cinema: A Study Cinema: A Study Cinema: A Study Cinema: A Study Cinema: A Study Cinema: A Study Cinema: A Study Cinema: A Study Cinema: A Study (50(50 -54)54) Empirical Paper: Vijay Anand: Pilgrimage Tourism Management and its Issues and Challenges with special reference to Nagapattinam District (55-76) BOOK-REVIEW— Merina Islam (77-78) NEW PUBLICATIONS (79-80) PHILOSOPHY NEWS IN INDIA (81-85) CONTRIBUTORS OF THIS ISSUE (86) . 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This article responds to Terry Eagleton's claim that Spivak's latest book, A Critique of Postcolonial Reason, works against the intent of postcolonial criticism. Reading the work as a search for a just representational strategy, we explore the implications of Spivak's engagement with philosophy - Kant, Hegel, and Marx. As a disciplinary machine, philosophy produces Western subjects who are engendered by simultaneously including and excluding the other. Working through this production of the double location of the 'other' we suggest that systematic (...) thought is inhabited by an absence that is present within, a disturbing otherness that ultimately questions authority and stability, and opens up the question of politics and representation. Drawing Spivak into the representational problematic opened up by Lyotard, we suggest that a responsible postcolonial intervention can be performed in the difficult exergue between representability and unrepresentability. In this account, representation is open to invention, to finding new idioms for articulating otherness. (shrink)
Vijay is a forty-eight-year-old man with profound mental retardation and cerebral palsy. He uses a wheelchair, cannot speak or eat by mouth, and requires constant care. He lived in a group home for twenty-eight years. During the last year, Vijay has required two visits to the emergency room on average per month and has been hospitalized for two hundred days in total. These hospitalizations are the result of a number of painful and dangerous complications related to the gastrostomy (...) tube that provides his nutrition. The last time he was in the hospital, doctors had to give him a peripherally inserted central catheter, or PICC line, to provide nutrition because the gastrostomy tube was no longer effective .. (shrink)
Despite growing evidence of the benefits to a firm of improving corporate social performance (CSP), many firms vary significantly in terms of their CSP activities. This research investigates how the characteristics of the stakeholder landscape influence a firm’s CSP breadth. Using stakeholder theory, we specifically propose that several factors increase the salience and impact of stakeholders’ demands on the firm and that, in response to these factors, a firm’s CSP will have greater breadth. A firm’s CSP breadth is operationalized as (...) the number of different sub-domains of CSR for which a firm has taken positive actions and is captured using a unique dataset from Kinder, Lydenburg, and Domini (KLD). This data set includes positive and negative firm actions across more than 35 different dimensions of socially responsible behavior. Findings based on a longitudinal, multi-industry sample of 447 US firms during the period from 2000 to 2007 demonstrate that firms which: (1) have greater sensitivity to stakeholder needs as a result of the firm’s strategic emphasis on marketing and/or value creation, (2) face greater diversity of stakeholder demands, and (3) encounter a greater degree of scrutiny or risk from stakeholder action have a greater breadth of CSP in response to the stakeholder landscape that they face. (shrink)
String theory has transformed our understanding of geometry, topology and space-time. Thus, for this special issue of Foundations of Physics commemorating “Forty Years of String Theory”, it seems appropriate to step back and ask what we do not understand. As I will discuss, time remains the least understood concept in physical theory. While we have made significant progress in understanding space, our understanding of time has not progressed much beyond the level of a century ago when Einstein introduced the idea (...) of space-time as a combined entity. Thus, I will raise a series of open questions about time, and will review some of the progress that has been made as a roadmap for the future. (shrink)
This paper takes the position that interpretations of legal discourse are invariably taken in the context of socio-pragmatic realities to which a particular instance of discourse applies. What makes this process even more complicated is the fact that social realities themselves are often negotiated within the mould of one’s subjective conceptualisations of reality. Institutions and organisations, including people in power, often represent socio-political realities from an ideologically fuelled perspective, engendering many ‘illusory’ categories often a result of contested versions of reality. (...) To substantiate this view, we discuss interpretations of a number of interesting contemporary and controversial laws, including America’s Patriot Act and Hong Kong’s proposed Article 23 of the Basic Law. Both laws can be seen as illustrative of the definitional conflict that abstract concepts such as democracy and human rights are subjected to in their own specific socio-political contexts. While America crowns itself with democracy and Hong Kong struggles to achieve it in effective synthesis with its unique political arrangement, the laws produced by both contrasting political systems are unexpectedly similar, aiming for the moderation of basic rights. The actions of both governments set against their beliefs and discourses, and furthermore set against one another and other media voices, particularly those of non-governmental organisations, political activists, and other socio-political groups, demonstrate contestation of realities, giving rise to ‘discursive illusions’, which seem to be interpreted not so much on the basis of their linguistic construction but more on the basis of socio-pragmatic factors, such as trust, belief, transparency, control and power. (shrink)
Linear higher-grade higher-order elastic constitutive laws for compatible (defect-free) and incompatible (containing crystal line defects) media are presented. In the proposed model, the free energy density of a body subjected to elastic deformation under the action of surface tractions, moments or hyper-traction tensors (second-order tensors whose anti-symmetric part corresponds to moments) has contributions coming from the first two gradients of displacements. Thermodynamic considerations reveal that only the symmetric component of the gradient of elastic displacement, i.e., compatible elastic strain tensor, and (...) the anti-symmetric component of the second gradient of elastic displacement, i.e., compatible third-order elastic curvature tensor, contribute to the free energy density during compatible deformation of the body. The line crystal defect contributions are accounted for by incorporating the incompatible components of elastic strains, curvatures and symmetric 2-distortions as state variables of the free energy density. In particular, the presence of generalized disclinations (G-disclinations) is acknowledged when the medium is subjected to surface hyper-traction tensors having a non-zero symmetric component along with surface-tractions on its boundary. Mechanical dissipation analysis provides for the coupling between the Cauchy stresses and third-order symmetric hyper-stresses. The free energy density and elastic laws for a defect-free and line crystal defected medium are proposed in a linear setting. In the special case of isotropy, the cross terms between elastic strains and curvatures contribute to the free energy density through a single elastic constant. More interestingly, the Cauchy and couple stresses are found to have contributions coming from both, elastic strains and curvatures. (shrink)
We provide first-order axioms for the theories of finite trees with bounded branching and finite trees with arbitrary (finite) branching. The signature is chosen to express, in a natural way, those properties of trees most relevant to linguistic theories. These axioms provide a foundation for results in linguistics that are based on reasoning formally about such properties. We include some observations on the expressive power of these theories relative to traditional language complexity classes.
As an alternative dispute resolution procedure, Domain Name Arbitration addresses not only contentions regarding the ownership of web pages, but also infringements of the Intellectual Property law such as cyber squatting or Internet piracy. In this spirit, panelists of the World Intellectual Property Organization enact law in accordance with what the involved parties provide them as burden of proof. Following this line of thought, we can assume that one party may remain unrepresented when it is not able to accomplish legal (...) procedures successfully. Nevertheless, does this kind of asymmetry always function in the way that we presume? This paper sets out to study how WIPO panelists tackle knowledge asymmetries when being manifested in Domain Name Arbitration. In particular, this paper concentrates on comparing two Domain Name Arbitration processes in which knowledge asymmetries play a significant role in the panelist’s final-and legally binding- decision. This analysis also examines how specific text-internal features give us a hint of unbalanced relationships between the Complainant and the Respondent of a Domain Name Arbitration process. It endeavors, thus, to understand how lexical, rhetorical-grammatical and discursive features work within discourse and may reach to influence the communicative act itself. Following Vijay K. Bhatia’s critical discourse analysis as main theoretical framework, this paper tries to comprehend the role asymmetries play in enacting Domain Name law. (shrink)
A considerable section of the population in India accesses the services of individual private medical practitioners (PMPs) for primary level care. In rural areas, these providers include MBBS doctors, practitioners of alternative systems of medicine, herbalists, indigenous and folk practitioners, compounders and others. This paper describes the profile, knowledge and some practices of the rural doctor in India and then discusses the reasons for lack of equity in health care access in rural areas and possible solutions to the problem.
This essay deals with the manner in which Salman Rushdie’s works engage with the heterogeneous logics of ethics and aesthetics. Drawing upon the work of Jacques Rancière it is argued that Rushdie neutralizes the two by introducing what Rancière calls a dissensus in the ethical-aesthetic hierarchy. The dissensus works on a principle of ‘excess’ so that within the domain of aesthetics the ethical is pushed to its limits. The order of desire (aesthetics) and the order of knowledge (ethics) are no (...) longer seen as hierarchical and mutually exclusive categories. By examining two versions of an unpublished novel by Rushdie (‘Madame Rama’) it is suggested that Bollywood cinema functions as a mode in which the two orders come together. In this early and mercifully unpublished novel, one finds the beginnings of Rushdie’s belief that works of art are sites of ideological and ethical contestations. (shrink)
This paper explores industry-level, collective stakeholder action. It argues that when industry stakeholders perceive change to be radically in conflict with their shared beliefs, this motivates them to act collectively at the industry level. The introduction of Cardhu pure malt in the Scotch whisky industry is used here as an illustrative example.
The aim of this paper is to explore the roles of religion and culture in how firm-stakeholder relationships evolve and are managed. It uses an ‘embeddedness’ framework (Granovetter, 1983; Uzzi, 1997, 2003) as its theoretical frame of reference to study how and why culture and religion can influence the varying types of ties that constitute firmstakeholder relationships.
Powder phosphors of CaLa1? x Eu x Al3O7, CaLa1? x Ce x Al3O7 and CaLa0.99? x Eu x Ce0.01Al3O7, where x = 0.01, 0.03, 0.05 and 0.07, were prepared by a combustion method. The powders were well characterized by X-ray diffraction (XRD), scanning electron microscope (SEM) and photoluminescence techniques. Emission spectra of Eu3+-doped powder phosphors showed strong red emission at 613 nm (5D0 ? 7F2); no concentration quenching was observed. Generally, Ce3+ acts as an efficient sensitizer when doped with other (...) trivalent lanthanide ions. However, interestingly, in the CaLaAl3O7 powder phosphors, the addition of Ce3+ with Eu3+ exhibited an adverse effect?decreased photoluminescence intensity. The reasons for this behavior are discussed. (shrink)