Abstract:The objective in this article is to apply a Daoist model of an ethic derived from the Laozi on writings of the Huang Lao tradition to offer a unique Daoist cosmically derived ethic in its own terms. Having our point of departure in the Laozi we refer to its paradoxical language as a living riddle that is inherent in the tradition, and as such it suggests a "model of modeling." We find this model in Laozi 25, according to which self-so (...) (ziran 自然) serves as foundation for an ethic that is neither dichotomizing nor resting on human moral conventions, but serves rather as a guiding philosophy of living. On this basis we explore the question of an ethic in the Huang Lao tradition. (shrink)

This chapter contains sections titled: Limits for Uncommunicative Partners How Much Does a Particle Need to Know? Evaluation of Results Simulators Does Nature Simulate?

Affirmative action programs remain controversial, I suspect, partly because the familiar arguments for and against them start from significantly different moral perspectives. Thus I want to step back for a while from the details of debate about particular programs and give attention to the moral viewpoints presupposed in differenttypesof argument. My aim, more specifically, is to compare the “messages” expressed when affirmative action is defended from different moral perspectives. Exclusively forward-looking (for example, utilitarian) arguments, I suggest, tend to express the (...) wrong message, but this is also true of exclusively backward-looking (for example, reparation-based) arguments. However, a moral outlook that focuses on cross-temporal narrative values (such as mutually respectful social relations) suggests a more appropriate account of what affirmative action should try to express. Assessment of the message, admittedly, is only one aspect of a complex issue, but it is a relatively neglected one. My discussion takes for granted some common-sense ideas about the communicative function of action, and so I begin with these.Actions, as the saying goes, oftenspeaklouder than words. There are times, too, when only actions can effectively communicate the message we want to convey and times when giving a message is a central part of the purpose of action. What our actions say to others depends largely, though not entirely, upon our avowed reasons for acting; and this is a matter for reflective decision, not something we discover later by looking back at what we did and its effects. The decision is important because “the same act” can have very different consequences, depending upon how we choose to justify it. (shrink)

The continuing relevance of Ludwik Fleck’s work, above its status as a classic in science studies, lies in his reflexive conceptualisation of an open epistemology. As early as 1929, in the midst of a broad debate about a ‘crisis’ of science, Fleck offered a socio-historical analysis of the widely assumed crisis in form of an epistemology. He presented his argument, which was in itself an interrogation of the metaphysical foundations of science, as a reflexive and political intervention to this debate. (...) His book of 1935, Genesis and development of a scientific fact, in which he developed the notion of the thought collective, can be read in a similar vein as a functional analysis of science under National Socialism. His traumatic experiences during this period fostered his drive for science, democracy and epistemology. When he returned to the epistemological debate in 1946, he sharpened the presentation of his argument, presenting it rhetorically as an ironic political dialogue. This surprising text unfolds as an epistemological intervention by a participant observer. In this respect, Fleck’s epistemology, combining the historical analysis with reflexive intervention, is still a message in a bottle. (shrink)

The education policy of Conservative governments in Britain since 1979 is sometimes said to be contradictory. It purports to empower the consumer, but legislation has given the lie to this, vesting ever greater powers in central government, less so in Scotland, the more so in England and Wales. In short, education policy contains mixed messages, or contradictions. But these contradictions to some extent express the tensions which have become apparent in an age of transition: that between the modern and the (...) postmodern, or between Fordist and 'disorganised' forms of capitalism. A new mode of regulation is being established within the agencies of the welfare state. It reveals an isomorphic structure - at the level of the pupil, the teacher, the parent and the school - whose purpose is the management of consent, and whose justification appeals to the culture of consumption. The analysis is illustrated mainly with reference to Scotland. (shrink)

The primary purpose of Hosea's ministry was to provide a testimony that would effect reconciliation between Yahweh and Israel—during and beyond judgment.

In lieu of an abstract, here is a brief excerpt of the content:THIS MESSAGE IS FOR YOU. MAYBE. by Joseph Agassi There is a mood often enough conjured in science fiction literature to be familiar to every fan, the mood of seemingly intentional yet probably remdom contact between two individuals across immense space-time expanses. The hero of a complicated chase story has lost contact with the mother planet, has long ago leuided on a strange pleuiet, emd there, right now, (...) just walking across the plaza he sees a huge poster, with a piece of commercial advertisement or some similar message of purely local import printed on it. The poster is decorated with an arabesque which puzzles him, quickens his pulse, intrigues him, fascinates him — until it hits him insteinteuneously in full force: the arabesque is a message, written in his own native language, telling him how to reestablish contact. The story, as I say, has many veurietnts. And it has, it seems, a very widespread appeal. It is couched in terms of adventure stories, but its mood is not diat of adventure. The mood is more of die one associated with the idea of the eterned return, die idea of timelessness or of time standing still (and space vanishing), the idea the western philosophies usually associate with the ideas of Nicholas, the Renaissance mystic bishop ofCusa, though it is a recurrent idea in many cultures, of the identity of the vanishingly smedl and the infinitely large. Indeed, the meeting of the message and the recipient is symbolized by the meeting of the infinite line and the point of vanishing length. Whence this universality? I suppose it is a fact of biological nature. Think of the scent a living thing, be it a fish or em emtelope, leaves behind to contact a possible mate. It is a few complex molecules in a sea of molecules of astronomical numbers: just this room contains more molecules than you can imagine. And the animal follows a long tortuous path to find its mate. According to Willietm Craig and Konrad Lorenz, an animal does not have the slightest clue what it is after. Even while building a nest it has no complete 95 96Philosophy and Literature picture of its task. In each of its stages it goes after diverse kinds of things, yet it knows not which things, let alone their inborn rigidly fixed sequence. Yet the animal in charge of a tetsk, whether of finding a mate or of finding a twig for a nest, will be resdess — say Craig and Lorenz — and move about, and try to read the message in any piece of arabesque, until one day one piece of arabesque will med«: sense and enable its finder to complete die next step in the mysterious complex task and open up die search for the next message, the next step further along die unfolding series of preordained ordeals that life is strewn widi. Consider writing proper, like my writing this message for you right now. We do not know the background to literacy, much less its actual origins, except that these were far from unique: though many cultures eire illiterate or have acquired literacy from more evolved neighbors, mere eire many places on earth where literacy evolved independently. Yet even here we see a sequence: many independent ideographic scripts, some ofthem evolving into syllabic scripts and one or two of these evolving into an alphabet proper. How and why, we do not know. There is room for speculation, though. It is hard to imagine how the very first writer conceived of the very first message he wrote without consulting his recipient first. There are a few possible explemations here. First, that writer and recipient are one: writing was a form ofmemorizing, or ofconsigning matters to memory more stable than that of the human brain — the granite rock, for instance. The ancient Egyptian god of literacy was the god of memory. Primitive shepherds use knots in their rope and cuts on their sticks as aides memoire, as bookkeeping of sorts, and scholars consider these the origins of writings. This is evidenced by the runic writings of the Norse, whose letters are images of sticks with cuts on them. Yet runic writing is alphabetic and... (shrink)

Islamic culture may be labelled a ‘superculture’ on account of its richness, whose living message goes from the peasants of the Indian subcontinent to Africa, for instance, dating back fourteen centuries in time. The author contrasts with an Islam that is frozen in its medieval form an Islam capable of inventing new solutions. The drama of today’s Muslim populations is living under the sign of a failure to adapt, because there has been no adequate analysis of the demands of (...) their time. But there is a social message in Islam, of brotherhood, justice, effort, liberation, which remains to be translated into a project for joint action for current generations. There is integration, the complementarity of individual action, collective effort and spirituality. But the integration of the sacred into social life is so ‘un-contemporary’ that in Islamic lands an extra effort is required to grasp its true implications. (shrink)

When two people engage in a conversation, knowingly or unknowingly, they are playing a game. Players of such games have diverse objectives, or winning conditions: an applicant trying to convince her potential employer of her eligibility over that of a competitor, a prosecutor trying to convict a defendant, a politician trying to convince an electorate in a political debate, and so on. We argue that infinitary games offer a natural model for many structural characteristics of such conversations. We call such (...) games message exchange games, and we compare them to existing game theoretic frameworks used in linguistics—for example, signaling games—and show that message exchange games are needed to handle non-cooperative conversation. In this paper, we concentrate on conversational games where players’ interests are opposed. We provide a taxonomy of conversations based on their winning conditions, and we investigate some essential features of winning conditions like consistency and what we call rhetorical cooperativity. We show that these features make our games decomposition sensitive, a property we define formally in the paper. We show that this property has far-reaching implications for the existence of winning strategies and their complexity. There is a class of winning conditions for which message exchange games are equivalent to Banach- Mazur games, which have been extensively studied and enjoy nice topological results. But decomposition sensitive goals are much more the norm and much more interesting linguistically and philosophically. (shrink)

This research responds to urgent calls to fill knowledge gaps on COVID-19 in communicating social distancing messages to the public in the most convincing ways. The authors explore the effectiveness of framing social distancing messages around prosocial vs. self-interested appeals in driving message compliance and helping behavior. The results show that when a message emphasizes benefits for everyone in society, rather than solely for the individual, citizens find the message more persuasive to engage in social distancing, and (...) also more motivating to help others. The results further demonstrate that the proposed effects are higher for individuals who have a lower locus of control and lower fear of coronavirus as prosocial messages lead them to feel a joint responsibility in protecting from the pandemic. Theoretical and practical implications of the results are discussed. (shrink)

The goal of this study was to test the role of message framing for effective communication of self-care behaviors in the context of the COVID-19 pandemic, contrasting health and economic-focused messages. We presented 319 participants with an unforced choice task where they had to select the message that they believed was more effective to increase intentions toward self-care behaviors, motivate self-care behaviors in others, increase perceived risk and enhance perceived message strength. Results showed that gain-frame health messages (...) increased intention to adopt self-care behaviors and were judged to be stronger. Loss-framed health messages increased risk perception. When judging effectiveness for others, participants believed other people would be more sensitive to messages with an economic focus. These results can be used by governments to guide communication for the prevention of COVID-19 contagion in the media and social networks, where time and space for communicating information are limited. (shrink)

In his article untitled Messages in Art Jerrold Levinson discusses the idea of a message behind a work of art. He argues that despite certain disclaimers put forward by artists it is „hard to deny that artworks (...) very often do have messages, and far from inexpressible ones”. From given examples it would seem that Levinson assumes that musical work just as other artworks sometimes generate messages and that in order for a work of music to be successful in (...) expression this message should be comprehensible and certainly not incoherent. The author of this paper draws on Levinson's “Messages in Art” as well as his “Music as Narrative and Music as Drama” to explore further the issues mentioned above. In particular the author argues that seeing musical works through the message it may generate is somewhat reductive and that musical work as well as other artworks are prone to abiding by an aesthetic code and therefore even when they allow for interpretation in terms of messages or morals these messages are incoherent or vague at best. (shrink)

In a recent article in Argumentation, O’Keefe (Argumentation 21:151–163, 2007) observed that the well-known ‘framing effects’ in the social psychological literature on persuasion are akin to traditional fallacies of argumentation and reasoning and could be exploited for persuasive success in a way that conflicts with principles of responsible advocacy. Positively framed messages (“if you take aspirin, your heart will be more healthy”) differ in persuasive effect from negative frames (“if you do not take aspirin, your heart will be less healthy”), (...) despite containing ‘equivalent’ content. This poses a potential problem, because people might be unduly (and unsuspectingly) influenced by mere presentational differences. By drawing on recent cognitive psychological work on framing effects in choice and decision making paradigms, however, we show that establishing whether two arguments are substantively equivalent—and hence, whether there is any normative requirement for them to be equally persuasive—is a difficult task. Even arguments that are logically equivalent may not be information equivalent. The normative implications of this for both speakers and listeners are discussed. (shrink)

Faces are characterized by the simultaneous presence of several evaluation-relevant features, for example, emotional expression and (prejudiced) ethnicity. The social message account (SMA) hypothesizes the immediate integration of emotion and ethnicity. According to SMA, happy in-group faces should be interpreted as benevolent, whereas happy out-group faces should be interpreted as potentially malevolent. By contrast, fearful in-group faces should be interpreted as signaling an unsafe environment, whereas fearful out-group faces should be interpreted as signaling inferiority. In contrast, the processing conflict (...) account (PCA) assumes that each face conveys two rather independent evaluative features, emotion and ethnicity. Thus, stimuli might be either affectively congruent or incongruent, and thereby exert influences on behavior. The article reviews the evidence with regard to the two accounts before reporting an experiment that aims at disentangling them. In an approach/avoidance task (AAT), either happy/fearful faces of German and Turks were presented or happy/fearful faces of young and old persons. There are prejudices against Turk/Middle-eastern persons (in Germany) as well as against old persons. For SMA, the two prejudices are of different type; thus prediction for the AAT diverge for the two group conditions. In contrast, for PCA both group features (i.e., Turk ethnicity and old age) are negative features (in comparison to their counterparts) which are affectively congruent or incongruent to the emotional expression. Hence, the results pattern in the AAT should be comparable for the two group conditions. In accordance with SMA but in contrast to PCA, we found different patterns for the two group conditions. (shrink)

Communication is perceived as a means of obtaining knowledge possessed by others and transmitting this knowledge from subject to subject. This process takes place in a communication area defined by a variety of parameters. The communication content (message) transmitted in the course of communication requires consideration of many aspects, therefore its description must take place in many aspects of the communication area.Messages can be distinguished in three dimensions of the communication area: (1) semantic (referential, informative); (2) subjective (individual) and (...) (3) cultural (social). Communication theory based on the multi-dimensional character of the communication area should enable the resolution of important problems. For instance in the first dimension it should be able to solve issues relating to the transmission of the semantic properties of a message and the connected problem of the constancy of the subjective reference in successive acts of the communication process; in the second, the problem of the variability of subjective content resulting from the diversity of experience and linguistic competence; in the third, the problem concerning the existence of a community of cultural meanings and the problem concerning the mechanisms of building common representations of the world.The essay also seeks to specify theories enabling cohesive descriptions of the discussed message dimensions in keeping with the adopted naturalistic methodological and ontological assumptions. (shrink)

Advance directives (ADs) offer the opportunity for patients to express their desires regarding medical care in advance of any form of incapacitation. However, the efficacy of ADs in achieving care that aligns with patients’ preferences is the subject of intense ethical debate. Current instructional AD formats may not allow for expression of the reasoning or values behind a patient’s care preferences, limiting their utility and efficacy. Here, we review written AD formats and their limitations, and discuss video messages, as a (...) supplement to written ADs, as a potential improvement. While video messages have limitations of their own, their potential use as a tool for better understanding patients’ wishes and values suggests a need for further research and consideration of their application and integration into standard clinical practice. (shrink)

In response to distant suffering, global civil society is being consumed by a generalized witnessing fever that converts public spaces into veritable machines for the production of testimonial discourses and evidence. However, bearing witness itself has tended to be treated as an exercise in truth-telling, a juridical outcome, a psychic phenomenon or a moral prescription. By contrast, this article conceives of bearing witness as a transnational mode of ethico-political labour, an arduous working-through produced out of the struggles of groups and (...) persons who engage in testimonial tasks in order to confront corresponding perils produced by instances of situational or structural violence; it is the work of witnessing, the normative and political substance generated through the performance of patterns of social action, which matters. Using Celan's allegory of the poem as a message in a bottle, I consider bearing witness as a web of cosmopolitan testimonial practices structured around five dialectically related tasks and perils: giving voice to mass suffering against silence ; interpretation against incomprehension ; the cultivation of empathy against indifference ; remembrance against forgetting ; and prevention against repetition. (shrink)

“Evidence” in the form of data collected and analysis thereof is fundamental to medicine, health and science. In this paper, we discuss the “evidence-based” aspect of evidence-based medicine in terms of statistical inference, acknowledging that this latter field of statistical inference often also goes by various near-synonymous names—such as inductive inference (amongst philosophers), econometrics (amongst economists), machine learning (amongst computer scientists) and, in more recent times, data mining (in some circles). Three central issues to this discussion of “evidence-based” are (i) (...) whether or not the statistical analysis can and/or should be objective and/or whether or not (subjective) prior knowledge can and/or should be incorporated, (ii) whether or not the analysis should be invariant to the framing of the problem (e.g. does it matter whether we analyse the ratio of proportions of morbidity to non-morbidity rather than simply the proportion of morbidity?), and (iii) whether or not, as we get more and more data, our analysis should be able to converge arbitrarily closely to the process which is generating our observed data. For many problems of data analysis, it would appear that desiderata (ii) and (iii) above require us to invoke at least some form of subjective (Bayesian) prior knowledge. This sits uncomfortably with the understandable but perhaps impossible desire of many medical publications that at least all the statistical hypothesis testing has to be classical non-Bayesian—i.e. it is not permitted to use any (subjective) prior knowledge. (shrink)

We criticize speculations to the effect that quantum mechanics is fundamentally about information. We do this by pointing out how unfounded such speculations in fact are. Our analysis focuses on the dubious claims of this kind recently made by Anton Zeilinger.

The education policy of Conservative governments in Britain since 1979 is sometimes said to be contradictory. It purports to empower the consumer, but legislation has given the lie to this, vesting ever greater powers in central government, less so in Scotland, the more so in England and Wales. In short, education policy contains mixed messages, or contradictions. But these contradictions to some extent express the tensions which have become apparent in an age of transition: that between the modern and the (...) postmodern, or between Fordist and 'disorganised' forms of capitalism. A new mode of regulation is being established within the agencies of the welfare state. It reveals an isomorphic structure - at the level of the pupil, the teacher, the parent and the school - whose purpose is the management of consent, and whose justification appeals to the culture of consumption. The analysis is illustrated mainly with reference to Scotland. (shrink)

Some ecologists have argued that theoretical model building in population and community ecology has gone evidentially unconstrained. In the essay, I argue that "bottle experiments" offer ecological model building evidential constraints and illustrate this by considering work on chaotic models tested by the dynamics of flour beetles. Critics reply that these experiments are importantly unlike nonmanipulated natural systems and thus do not constitute genuine tests of the models. I conclude by considering two responses to this worry and a suggestion on (...) how to move forward on this debate. (shrink)

It is very unfortunate that the philosopher who, as would be generally agreed, has had the greatest influence on modern thought is a writer whose style presents a particularly formidable barrier to the layman, or indeed to any reader tackling him for the first time; and this makes it all the more necessary that an effort should be made by those who have read and studied his works to communicate what they take to be the essential parts of his (...) class='Hi'>message. The present article is an attempt to fulfil a part of this function, i.e. to convey a few of the leading ideas of Kant's Critique of Pure Reason, while leaving aside altogether his other writings. I hope Kantian scholars will forgive me if in the attempt to make some of Kant's ideas clear in a very small space to readers who have not specialized in the subject but are interested in philosophy I seem not to do justice to the complexity of his finer distinctions. Also I had better add that this article is simply an attempt to state Kant's doctrine; it is not intended as an expression of my own views, and refrains from criticism. (shrink)

Introduction Current treatments for pain have limited benefits and worrying side effects. Some studies suggest that pain is reduced when clinicians deliver positive messages. However, the effects of positive messages are heterogeneous and have not been subject to meta-analysis. We aimed to estimate the efficacy of positive messages for pain reduction. -/- Methods We included randomized trials of the effects of positive messages in a subset of the studies included in a recent systematic review of context factors for treating pain. (...) Several electronic databases were searched. Reference lists of relevant studies were also searched. Two authors independently undertook study selection, data extraction, risk of bias assessment, and analyses. Our primary outcome measures were differences in patient- or observer-reported pain between groups who were given positive messages and those who were not. -/- Results Of the 16 randomized trials (1703 patients) that met the inclusion criteria, 12 trials had sufficient data for meta-analysis. The pooled standardized effect size was −0.31 (95% confidence interval [CI] −0.61 to −0.01, p = 0.04, I2 = 82%). The effect size remained positive but not statistically significant after we excluded studies considered to have a high risk of bias (standard effect size −0.17, 95% CI −0.54 to 0.19, P = 0.36, I2 = 84%). -/- Conclusion Care of patients with chronic or acute pain may be enhanced when clinicians deliver positive messages about possible clinical outcomes. However, we have identified several limitations of the present study that suggest caution when interpreting the results. We recommend further high-quality studies to confirm (or falsify) our result. -/- FUNDING -/- Alexander Mebius research has been funded through the ERC grant "Philosophy of Pharmacology: Safety, Statistical Standards, and Evidence Amalgamation" (GA: 639276). (shrink)

Excerpts from the messages to the Giordano Bruno GlobalShift University on the occasion of its World Education Forum in Budapest, on September 9, 2011. compiled by Ervin Laszlo. It is fitting that...

BackgroundIn crisis communication, warning messages are key to informing and galvanizing the public to prevent or mitigate damage. Therefore, this study examines how risk appraisal and individual characteristics influence the intention to comply with behavioral recommendations of a warning message regarding three hazard types: the COVID-19 pandemic, violent acts, and severe weather.MethodsA cross-sectional survey examined 403 German participants from 18 to 89 years. Participants were allocated to one of three hazard types and presented with warning messages that were previously (...) issued via an official warning app. Four components of risk appraisal—perceived severity, anticipated negative emotions, anticipatory worry, and risk perception —were assessed before and after presenting the warning message. Path models were calculated to predict the intention to comply with the warning message, controlling for age, gender, and previous hazard experience.ResultsFor the COVID-19 pandemic, higher age predicted warning compliance. AE predicted compliance in the case of violent acts. For severe weather, PS, age, and female gender lead to higher compliance. Changes across risk appraisal components were not consistent, as some facets decreased after the receipt of a warning message.DiscussionRisk appraisal has shown a marginal yet differential influence on warning message compliance in different types of hazards. Regarding the COVID-19 pandemic, the impact of sociodemographic factors on compliance should be studied more intensively. Moreover, integrating intermediary variables, such as self-efficacy, is necessary. (shrink)

Sydney Shoemaker notes that my "avoidance of the standard philosophical terminology for discussing such matters" often creates problems for me; philosophers have a hard time figuring out what I am saying and what I am denying. My refusal to play ball with my colleagues is deliberate, of course, since I view the standard philosophical terminology as worse than useless--a major obstacle to progress since it consists of so many errors trapped in the seductively lucid amber of tradition: "obvious truths" that (...) are simply false, broken-backed distinctions, and other cognitive illusions. I want to shift the perspective of philosophy of mind, and for that task using the standard terminology would be counterproductive. Fortunately, the inevitable communication-difficulties my policy provokes are forced into the open by occasions such as this constructive confrontation, permitting me to clarify my shocking message. I am grateful to Shoemaker, and to Michael Tye, Frank Jackson and David Rosenthal, for their vigorous and sympathetic reactions to my book. (shrink)

In Indonesia, there has been a religious trend that emphasizes formality and exclusivity. As a result, conflicts among religious communities or groups within a particular religion are often unavoidable. This case certainly requires solutions, including intellectual solutions. This article explores the philosophical messages of the novel, Tuhan Maha Asyik (God is Fun), written by Sujiwo Tejo and MN. Kamba: contribution to their thought is related to religious attitudes; to get the pre-structure that influences their thought. This article is literature-based research (...) with a hermeneutic approach. The main data source is the novel above, while data collection is done through documentation. The data analysis used is the Verstehen technique. The result shows that according to the novel, worshipping God and practicing His teachings should be based on love, doing good to fellow human beings, and not acting in the name of God to judge others; the ideas contribute to educating the mind and attitude of readers to develop inclusivity in religious life; the ideas are built by authors’ educational background, their life, and their religious tradition which ultimately influence their perspective and concept in understanding the issues of divinity and religiosity. This idea is one of the cultural capitals that needs to be internalized in Indonesian society, especially, to strengthen religious moderation and achieve harmonization in diverse lives. (shrink)

The term angeletics comes from greek angelos/angelia, meaning messenger/messages. We use these terms when we refer to angels or divine messengers. There is a long tradition in theology and religious studies called angelology. Angeletics is in this regard different from angelology. Its purpose is to study the phenomenon of messages and messengers within the boundaries of the condition humaine, having as its primary object human communication but including technical and natural processes as well. For the philosophers of the Enlightenment, such (...) as Immanuel Kant, the censorship-free distribution of scientific knowledge through the press belongs to the core of a free society. The question today is then to what extent the internet creates a new angeletic space giving rise to new synergies of messages and messengers beyond the hierarchical structure of mass media. Throughout this book angeletics is the general term used for the cultural, social and philosophical phenomenon of messages and messengers while ›messaging theory‹ is used more specifically for the phenomenon’s scientific and technological aspects. This publication has a bipartite structure: The first part, ›Foundations‹, deals with basic ideas of angeletics, its fundamental tenets, interpretations and presuppositions. The second part, ›Applications‹, illustrates these ideas through contributions from several experts in related fields such as bio-informatics, media studies, communication philosophy, information science, physics, classical studies, General Systems Theory and linguistics which shine a critical light on angeletics and at the same time develop it in various directions. (shrink)

Hurford presents a much-needed lowly origins scenario for the evolution of conceptual precursors to lexical items. But more is still needed on action, regarding both the message level of lexical concepts and the medium. We summarize our complementary action-based lowly origins (frame/content) scenario for the vocal auditory medium of language, which, like Hurford's scenario, is anchored in a phylogenetically old neurological dichotomy.

The article examines the nature of mobile phone text messaging, or `txting', in the context of a discourse of love. It draws links between the txt message and the much older, revered form of love messaging, Japanese tanka poetry. In cutting across both a historical and technological divide, it seeks to elucidate a more subtle understanding of how text messaging — from a literary perspective — plays its part in amorous exchange and argues how it has the capacity to (...) enable individuals to affirm their own private thoughts, feelings and anxieties. Taking a cue from Michel Foucault's late work, concerned with the philosophical precept of `care of the self', the article argues that these differing forms of exchange — as `tender' technologies of the self and inter-subjectivity — go beyond any one medium or age of media. Aspects of our relationships are worked out in the silent confines of being alone with text and, in the case today, with text messaging, making for the potential of a new poetics of time and space. While we cannot free ourselves from the lover's code or discourse, there is the potential for an affirmation of our part in its production, which prompts a question about how we might go on to research the currently missing archive of text messaging. (shrink)

More and more you can see the bright green volumes of the Grail Message "In the Light of Truth" Abd-rus-shina. These books are in Odessa, and in Kiev, in other cities of Ukraine, as well as in Moscow, Minsk, Riga, and Tallinn. "In the Light of Truth" is a promising name.

This article examines two disputes within sex and gender movements, using them to think through inclusion/exclusion processes, the place of such explosions in the construction of collective identity, and the gendered nature of social movements. Literatures on collective identity emphasize the ways boundary negotiation reinforces the solidarity necessary for collective action and note benefits of solid boundaries, yet downplay the role of internal conflict in the making of collective identities. The cases examined here both involved the explicit expulsion of some (...) “members”: the North American Man/boy Love Association from the International Lesbian and Gay Association, and transsexuals from the Michigan Womyn's Music Festival. An incongruence between practical participation and symbolic exclusion suggests that internal movement debates are best understood as public communications, depending heavily on the communicative environment. Finally, these stories raise questions about the gendered nature of collective identity construction in social movements more generally. (shrink)

North American scholarship has charted resonances between 1990s legislative and feminist discourse concerning violence against women. Feminist critique of official discourse surrounding the Protection from Harassment Act 1997 suggests that 1990s resonances did not reach the UK: however, an examination of the Hansard debates suggests this under-estimates the influence of feminist discourse. Halley’s discussion of “bad faith” helps to explain both the tendency of feminists to under-estimate their influence and why this matters. A commitment to an understanding of themselves as (...) powerless may encourage feminists to underplay similarities between feminist and official discourse, leading feminists to find only what they expect. Such an understanding gives feminism the capacity to change social life without acknowledging, let alone agonising over, the full range of its distributive effects. This is most troubling in relation to “carceral” feminism, since under-assessment of feminist impact encourages amplification and intensification of the carceral message. (shrink)

Based on lectures delivered at the Collège de France in May 1986.

Résumé La culture islamique peut être qualifiée de « superculture » par sa richesse, dont le message vivant va des paysans d’Insulinde à l’Afrique, par exemple, et qui remonte à quatorze siècles dans le temps. L’auteur oppose à un islam figé dans son élaboration médiévale un islam capable d’inventer des solutions renouvelées. Le drame des peuples musulmans d’aujourd’hui est de vivre sous le signe de l’inadéquation, faute d’une analyse suffisante des exigences de leur temps. Mais il y a un (...) message social de l’islam, de fraternité, de justice, d’effort, de libération, à traduire en projet d’action collective pour les générations actuelles. Il y a intégration, complémentarité de l’action individuelle, de l’œuvre collective et de la spiritualité. Mais l’intégration du sacré à la vie sociale est tellement « inactuelle » que en terre d’islam, il faut un surcroît d’effort pour en appréhender les véritables pièges. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Message to Buddhists for the Feast of Vesakh 2007:Christians and Buddhists: Educating Communities to Live in Harmony and PeacePaul Cardinal Poupard, President and Archbishop Pier Luigi Celata, SecretaryDear Buddhist Friends,1. On the occasion of the festival of Vesakh, I am writing to Buddhist communities in different parts of the world to convey my own good wishes, as well as those of the Pontifical Council for Interreligious Dialogue.2. We, (...) Catholics and Buddhists, enjoy a good relationship and our contacts, collaboration and implementation of diverse programmes have helped to deepen our understanding of each other. Dialogue is the sure path to fruitful interreligious relations. It deepens respect and nurtures the desire to live in harmony with others.3. The Second Vatican Council teaches that the entire human race shares a common origin and a common destiny: God, our Creator and the goal of our earthly pilgrimage. Similarly, Pope Benedict XVI, in his 2007 Message for the World Day of Peace, observed: "As one created in the image of God, each individual human being has the dignity of a person; he or she is not just something, but someone, capable of self-knowledge, self-possession, free self-giving and entering into communion with others" (n. 2).4. Building a community requires concrete gestures which reflect the respect for the dignity of others. Furthermore, as religious people, we are convinced that "there is a moral logic which is built into human life and which makes possible dialogue between individuals and peoples" (ibid, n. 3). Yet, there are people today who still need to learn about others and other people's beliefs in order to overcome prejudices and misunderstandings. This sad reality, if it is to be overcome, demands much effort [End Page 131] on the part of both civic and religious leaders. Even in places where people experience daily the ravages of war, fueled by sentiments of hatred and vengeance, trust can be restored. Together we can help to create the space and the opportunities for people to talk, listen, share regrets and offer forgiveness for each other's past mistakes.5. Education for peace is a responsibility which must be borne by all sectors of society. Of course, this starts in ordinary homes where the family, the fundamental pillar of society, strives to transmit traditional and sound values to children by a deliberate effort to inform their consciences. The younger generations deserve and indeed thrive upon value-based education which reinforces respect, acceptance, compassion and equality. It is important therefore that schools, both government and faith-based, do all possible to support parents in the delicate but satisfying task of raising children to appreciate all that is good and true.6. The media's power to shape minds, especially of the young, cannot be underestimated. While the irresponsible elements within it are increasingly being recognized for what they are, it is also the case that much good can be effected through quality productions and educational programmes. When people working within the media exercise their moral conscience, it is possible to dispel ignorance and impart knowledge, preserve social values, and portray the transcendental dimension of life which arises from the spiritual nature of all people. Religious believers serve society admirably by collaborating in such projects for the common good.7. Ultimately, the aim of true education is to bring the individual to encounter the ultimate purpose of life. This motivates the person to serve broken humanity. Together may we continue to contribute toward peace and harmony in our society and the world. We Catholics join you with our heartfelt greetings as you celebrate this feast and I wish you once again a happy Vesakh. [End Page 132]Paul Cardinal Poupard, President and Archbishop Pier Luigi Celata, SecretaryPontifical Council for Interreligious DialogueCopyright © 2007 The University of Hawai'i Press... (shrink)

In this article we study the work and communication practices of two highly connected organizations, the members of which have all access to instant messaging on a professional basis. We document the development of a communicational genre, that of ‘quick questions’, and analyze the sequence organization of such IM conversation threads. We show how ‘quick questions’ enable the collaborative accomplishment of complex, knowledge-intensive tasks by recruiting colleagues constituted as experts capable of quickly answering information requests related to ongoing tasks. ‘Quick (...) questions’ articulate communicative practices, ‘strong’ distribution of tasks and ‘organizing’ in highly connected organizations. We argue that they enact a distinctive cognitive and moral economy based on minimal forms of interaction and exchanges, constituting a more general phenomenon. (shrink)

This chapter articulates how people understand “microaggression” and offers a clarifying augmentation of that account. It attempts to define disability, and then talk through how analysis connects with the very few discussions of microaggressions within the context of disability. The chapter introduces the case of “Disabled But Not Really.” It leverages previous analysis to show how microaggressions’ mixed legibility is crucial to their role in maintaining an epistemology that polices disability in general and disabled people in particular. The chapter discusses (...) the ramifications this has for future analysis of both microaggressions and disability. It highlights the specific challenges faced by persons at the junction of multiple oppressed identities. Ontologically, the commitment is the rejection of the medical model of disability where “disabilities are just particular kinds of bodily malfunction”. The focus within that ontological analysis is primarily concerned with the social/political consequences of disability. (shrink)