Impossible Presence brings together new work in film studies, critical theory, art history, and anthropology for a multifaceted exploration of the continuing proliferation of visual images in the modern era. It also asks what this proliferation—and the changing technologies that support it—mean for the ways in which images are read today and how they communicate with viewers and spectators. Framed by Terry Smith's introduction, the essays focus on two kinds of strangeness involved in experiencing visual images in the (...) modern era. The first, explored in the book's first half, involves the appearance of oddities or phantasmagoria in early photographs and cinema. The second type of strangeness involves art from marginalized groups and indigenous peoples, and the communicative formations that result from the trafficking of images between people from vastly different cultures. With a stellar list of contributors, Impossible Presence offers a wide-ranging look at the fate of the visual image in modernity, modern art, and popular culture. Contributors: Jean Baudrillard Marshall Berman Jeremy Gilbert-Rolfe Elizabeth Grosz Tom Gunning Peter Hutchings Fred R. Myers Javier Sanjines Richard Shiff Hugh J. Silverman Terry Smith. (shrink)

“The contemporary” is a phrase in frequent use in artworld discourse as a placeholder term for broader, world-picturing concepts such as “the contemporary condition” or “contemporaneity”. Brief references to key texts by philosophers such as Giorgio Agamben, Jacques Rancière, and Peter Osborne often tend to suffice as indicating the outer limits of theoretical discussion. In an attempt to add some depth to the discourse, this paper outlines my approach to these questions, then explores in some detail what these three theorists (...) have had to say in recent years about contemporaneity in general and contemporary art in particular, and about the links between both. It also examines key essays by Jean-Luc Nancy, Néstor García Canclini, as well as the artist-theorist Jean-Phillipe Antoine, each of whom have contributed significantly to these debates. The analysis moves from Agamben’s poetic evocation of “contemporariness” as a Nietzschean experience of “untimeliness” in relation to one’s times, through Nancy’s emphasis on art’s constant recursion to its origins, Rancière’s attribution of dissensus to the current regime of art, Osborne’s insistence on contemporary art’s “post-conceptual” character, to Canclini’s preference for a “post-autonomous” art, which captures the world at the point of its coming into being. I conclude by echoing Antoine’s call for artists and others to think historically, to “knit together a specific variety of times”, a task that is especially pressing when presentist immanence strives to encompasses everything. (shrink)

Radical Behaviorism makes the implausible claim that “the appeal to mind explains nothing at all” (Skinner 1971, p. 186). Clearly, such a claim (if accepted) would lend strong support to the Skinnerian research program, if only because it would eliminate the major competition. But what support remains when such a claim is not accepted? This paper shall argue that the Skinnerian research program need not depend upon the supposition that there is something scientifically illicit or vacuous about the explanations offered (...) by mentalistic psychology. Distinguishing Radical Behaviorism from a position that grows out of Skinner’s writings from 1938 through 1950, it asserts that the latter position provides a conception of the behavior analytic program that is compatible with the basic claims of cognitive and folk psychology.We may give a rough definition of this position by following Cummins (1983) in distinguishing between two types of scientific theory. (shrink)

Lockheed Martin Corp. has funded research to generate a framework and methodology for developing semantic reasoning applications to support the discipline oflntelligence Analysis. This chapter outlines that framework, discusses how it may be used to advance the information sharing and integrated analytic needs of the Intelligence Community, and suggests a system I software architecture for such applications.

Mood profiling has a long history in the field of sport and exercise. Several novel mood profile clusters were identified and described in the literature recently (Parsons-Smith, Terry, & Machin, 2017). In the present study, we investigated whether the same clusters were evident in an Italian language, sport and exercise context. The Italian Mood Scale (ITAMS; Quartiroli, Terry, & Fogarty, 2017) was administered to 950 Italian-speaking sport participants (659 females, 284 males, 7 unspecified; age range = 16–63 (...) yr., M = 25.03, SD = 7.62) and seeded k-means clustering methodology applied to the responses. Six distinct mood profiles were identified, termed the iceberg, inverse iceberg, inverse Everest, shark fin, surface, and submerged profiles, which closely resembled those reported among English-speaking participants (Parsons-Smith et al., 2017). Significant differences were found in the distribution of specific mood profiles across gender and age groups. Findings supported the cross-cultural generalizability of the six mood profiles and offer new research avenues into their antecedents, correlates and behavioral consequences in Italian-language contexts. (shrink)

If the contemporaneity of difference seems the most striking characteristic of contemporary life today, its conceptual structure continues to elude definition. The same lack of clarity attends a frequently evoked parameter for the most desired resolution of such volatile differences: a cohesive, consensual world picturing, sometimes named “planetarity.” My overall project is a close examination of these two concepts, aimed at finding productive connections between them. Previous attempts to think them, from the confessions of St Augustine to the New York (...) Times columns of Thomas Friedman, reveal a plethora of illuminating insights, but the overall record reveals that both concepts remain inadequately imagined for current circumstances. Temporality and world-being seems to constellate around these concepts: contemporaneity, history, decoloniality, connectivity, artworlds, and planetarity. How might the contemporaneity of difference and the embattled yet emergent planetary commons be imagined in terms appropriate to present need – that is, as contemporaneous, differential and convergent? While this question is obviously of the broadest relevance, my specific goal within the history and theory of art and architecture is to articulate the conceptual structure underlying my recent accounts of the relationships between contemporary art and architecture and contemporary life. (shrink)

Operant psychologists are looking for alternatives to radical behaviorism. Rachlin offers teleological behaviorism, but it may pose as many difficulties as radical behaviorism. There is, however, a less drastic way to defend Rachlin's thesis of It portrays operant principles as relating distal efficient causes to behavioral effects.

Neo-Skinnerianism differs from Radical Behaviorism in at least three important respects: (1) its willingness to entertain cognitive accounts of the processes underlying behavioral dispositions, (b) its reluctance to assert that the results of animal experiments can be used to predict and control human behavior, and (c) its ability to side step folk psychology's major criticism of operant theory. While eschewing Radical Behaviorism's ambition to transform psychology (and, indeed, human society itself), it nonetheless joins issue with a centuries-old debate over human (...) nature, and may eventually help to resolve it. (shrink)

Research and engineering in the quantum domain involve long chains of activity involving theory development, hypothesis formation, experimentation, device prototyping, device testing, and many more. At each stage multiple paths become possible, and of the paths pursued, the majority will lead nowhere. Our quantum metascience approach provides a strategy which enables all stakeholders to gain an overview of those developments along these tracks, that are relevant to their specific concerns. It provides a controlled vocabulary, built out of terms that are (...) designed to be maximally comprehensible to all groups of stakeholders and across all the sub-fields of the quantum domain. (shrink)

This series will include monographs and collections of studies devoted to the investigation and exploration of knowledge, information, and data-processing systems of all kinds, no matter whether human, (other) animal, or machine. Its scope is intended to span the full range of interests from classical problems in the philosophy of mind and philosophical psychology through issues in cognitive psychology and sociobiology (concerning the mental capabilities of other species) to ideas related to artificial intelligence and computer science. While primary emphasis will (...) be placed upon theoretical, conceptual, and epistemological aspects of these problems and domains, empirical, experimental, and methodological studies will also appear from time to time. While most philosophers and psychologists tend to believe that the rise of cognitive psychology has occurred concomitant with the decline of operant psychology, Terry L. Smith contends that nothing could be further from the truth. He maintains that operant psychology has discovered (and continues to discover) reasonably well-confirmed causal principles of intentional behavior, which go beyond what cognitive psychology can provide, while cognitive psychology, in tum, has the potential to supply analyses (and explanations) that account for them. Smith thus advances a surprising but nonetheless illuminating perspective for appreciating the place of operant conditioning within the discipline of psychology in this rich and fascinating work. J. H. F. (shrink)

Elaborating the analogy between the sun and the good, Plato's Socrates tells Glaucon to divide a line αβ into two unequal segments at γ. The result is that αγ represents what is intelligible and γβ what is visible.1 Then Glaucon is to divide each of the two segments by the same ratio as he used in the original division.2 Whatever proportion he used to make the cuts γ, δ, and ε in the divided line, generating its four segments, the geometrical (...) implication is that the two middle segments must be equal in length. As both Nicholas D. Smith and Richard Foley have emphasized, when Socrates reiterates the characteristics of the line at 534a3–5, transposing δγ and γε, there should be no doubt that Plato... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) iii-iv [Access article in PDF] Editorial In this issue we publish a collection of articles using a dialogue format that we began in volume 19 of Buddhist-Christian Studies. Those articles, eventually published as the book Buddhists Talk About Jesus,Christians Talk About the Buddha (Continuum, 2000), asked Christians and Buddhists to critique the founder of the other religion. The format proved successful and provoked some good (...) methodological discussion (see Ingram, p. 75 ff).Thus, in this issue we continue the format with a new question: how have you used and/or learned from the meditative and prayer practices of the other tradition? The assignment drew enthusiastic response, especially from Christians who were asked to write about their experiences of Buddhist meditation. We are publishing five articles by Frances Adeney, Mary Frolich, Paul Ingram, Terry Muck, and Bardwell Smith, along with responses by two Buddhists--Grace Burford and Robert Thurman.In our next issue (volume 22), we will publish articles by five Buddhist authors and two Christian respondents. We will be interested to see if these articles give us clues as to why Christians were more eager to take on this assignment than were Buddhists.In compiling this collection of articles, we made three observations related to good interreligious interchanges. The first is that this form of dialogue requires a good deal of trust among the participants. Talking candidly about important features of the other person's religion runs the risk of offense.Yet the way the writers and respondents--mostly longtime members of the Society for Buddhist-Christian Studies--wrote indicates that trust is developing.Of course, trust is essential for any kind of healthy dialogue. The reason for the development of interreligious dialogue in this century has been as a response to the level of destructive criticism so common to interchanges among adherents of the world's religions. To address this unacceptable level of conflict, it was necessary to step back and consciously adapt a stance of silent humility about and toward the religious other. As the dialogue movement developed, conversations began to punctuate the silence, conversations that hopefully demonstrated openness, understanding our mutual pasts and intertwined futures. Years of this kind of openness leading to understanding makes it possible to enter into a new era of dialogue, the era of constructive criticism made up of equal parts of honest commentary and unequivocal support.We have moved through this idealized paradigm of responses very imperfectly, of course. The level of destructive conflict is still unacceptably high, silent humility is [End Page iii] in sometimes short supply, openness drowned out by self-interest, and constructive criticism imperfectly practiced. Yet we must move forward, experiencing flashes of epiphany and enlightenment as humility, openness, and mutuality ride the wings of developing trust.The second observation--more a realization, actually--is that this form of interreligious interchange requires a high level of sophistication about religions other than one's own. It is hard to pin down the exact nature of this sophistication. It is not just knowledge about the other's religion that is required, although it is partly that. One cannot comment effectively about Buddhist meditation unless one has a certain fundamental understanding of what Buddhist meditation is. Christian prayer is not easy to define, but certain features of the practice are universally recognized among both theologians and practitioners. To conduct the kind of mutual evaluation asked for in this type of dialogue, basic levels of understanding are necessary.The dialogue as we envision it, however, goes beyond knowledge. In our letter of invitation to participants, we made it clear that we were also interested in writers who had some experience with the other religion's spiritual practice. As we received and evaluated submissions, it became clear that what gave the essays power and authority was the mixture of knowledge and experience of the others' spiritual practice. As you will see, it wasn't always the case that our writers had adapted meditative or prayer practice wholesale. But invariably their experience gained through learning about the practice led to changes: deeper, richer practice in their own tradition.This... (shrink)

This book explores the influence of Foucault's later writings on basic theoretical and research concerns in the social sciences. The introduction contextualizes the development of Foucault's writings within a biographical frame and leads into Foucault's College de France lecture, Kant on Enlightenment and Revolution which, along with Colin Gordon's commentary, raises the issues crucial to Foucault's latter project - the relationship between reason and liberty. The answer suggested - involving a reformulation of the relationship between the subject and power - (...) connects with the issues raised in subsequent chapters, including Pasquino's focus on the relationship between the governmentality of the modern state and the self-governing individual and Meuret's analysis of the link between Adam Smith's novel conception of political economy and the emergent political structures of modern capitalist states. The following four chapters all extend Foucault's insights into new domains of social analysis, namely the role of language in constructing and governing the econmomy (Miller and Rose), and the shifting relations between sovereignty and responsibility in the welfare state (Donzelot). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) iii-iv [Access article in PDF] Editorial In this issue we publish a collection of articles using a dialogue format that we began in volume 19 of Buddhist-Christian Studies. Those articles, eventually published as the book Buddhists Talk About Jesus,Christians Talk About the Buddha (Continuum, 2000), asked Christians and Buddhists to critique the founder of the other religion. The format proved successful and provoked some good (...) methodological discussion (see Ingram, p. 75 ff).Thus, in this issue we continue the format with a new question: how have you used and/or learned from the meditative and prayer practices of the other tradition? The assignment drew enthusiastic response, especially from Christians who were asked to write about their experiences of Buddhist meditation. We are publishing five articles by Frances Adeney, Mary Frolich, Paul Ingram, Terry Muck, and Bardwell Smith, along with responses by two Buddhists--Grace Burford and Robert Thurman.In our next issue (volume 22), we will publish articles by five Buddhist authors and two Christian respondents. We will be interested to see if these articles give us clues as to why Christians were more eager to take on this assignment than were Buddhists.In compiling this collection of articles, we made three observations related to good interreligious interchanges. The first is that this form of dialogue requires a good deal of trust among the participants. Talking candidly about important features of the other person's religion runs the risk of offense.Yet the way the writers and respondents--mostly longtime members of the Society for Buddhist-Christian Studies--wrote indicates that trust is developing.Of course, trust is essential for any kind of healthy dialogue. The reason for the development of interreligious dialogue in this century has been as a response to the level of destructive criticism so common to interchanges among adherents of the world's religions. To address this unacceptable level of conflict, it was necessary to step back and consciously adapt a stance of silent humility about and toward the religious other. As the dialogue movement developed, conversations began to punctuate the silence, conversations that hopefully demonstrated openness, understanding our mutual pasts and intertwined futures. Years of this kind of openness leading to understanding makes it possible to enter into a new era of dialogue, the era of constructive criticism made up of equal parts of honest commentary and unequivocal support.We have moved through this idealized paradigm of responses very imperfectly, of course. The level of destructive conflict is still unacceptably high, silent humility is [End Page iii] in sometimes short supply, openness drowned out by self-interest, and constructive criticism imperfectly practiced. Yet we must move forward, experiencing flashes of epiphany and enlightenment as humility, openness, and mutuality ride the wings of developing trust.The second observation--more a realization, actually--is that this form of interreligious interchange requires a high level of sophistication about religions other than one's own. It is hard to pin down the exact nature of this sophistication. It is not just knowledge about the other's religion that is required, although it is partly that. One cannot comment effectively about Buddhist meditation unless one has a certain fundamental understanding of what Buddhist meditation is. Christian prayer is not easy to define, but certain features of the practice are universally recognized among both theologians and practitioners. To conduct the kind of mutual evaluation asked for in this type of dialogue, basic levels of understanding are necessary.The dialogue as we envision it, however, goes beyond knowledge. In our letter of invitation to participants, we made it clear that we were also interested in writers who had some experience with the other religion's spiritual practice. As we received and evaluated submissions, it became clear that what gave the essays power and authority was the mixture of knowledge and experience of the others' spiritual practice. As you will see, it wasn't always the case that our writers had adapted meditative or prayer practice wholesale. But invariably their experience gained through learning about the practice led to changes: deeper, richer practice in their own tradition.This... (shrink)

Thomas & Karmiloff- Smith show that the assumption of residual normality does not hold in connectionist simulations, and argue that RN has been inappropriately applied to childhood disorders. We agree. However, we suggest that the RN hypothesis may never have been fully viable, either empirically or computationally.

In our reply to Rowe, we explain why most of what he criticizes is actually the product of his misunderstanding our argument. We begin by showing that nearly all of his Part 1 misconceives our project by defending a position we never attacked. We then question why Rowe thinks the distinction we make between motivational and virtue intellectualism is unimportant before developing a defense of the consistency of our views about different desires. Next we turn to Rowe’s criticisms of our (...) account of the prudential paradox and show these criticisms to rest on a misunderstanding. We close with some remarks about the implausibility and textual problems Rowe faces in denying that Socrates recognized a role for painful punishments. (shrink)

This paper explores the relationship between the development of art and sport in the Arabian Peninsula. In particular, it will be argued that both sport and art can be understood in terms of a trajectory from the ‘modern’ to the ‘contemporary’. Modernity and modernism are introduced through an interpretation of Paul Delaunay’s series of paintings ‘The Cardiff Team’ (1912–22) which may be read as an expression of modernity. The content of the paintings documents core elements of European modernist culture, including (...) technology and science, leisure, consumerism and advertising, and crucially (international) sport. Delaunay’s work provides a background from which to reflect upon the development of sport into something like its contemporary form, in early 20th Europe. By drawing on Terry Smith’s analysis of the difference between modern and contemporary art, and applying this to sport, in order to suggest that there is a distinctive contemporary form of sport, the core tensions within both artistic and sporting practices are argued to lie in the movement from a conception of sport as an expression of modernity, where this is conceived as a universal movement, exemplified by Western humanism, towards a conception of sport as something particularised, expressive of local cultures. The promotion of art institutions and sports events within the Arabian Peninsula highlights the resultant tensions between the neo-colonial influence of Western culture and the reinterpretation of that culture, locally, in order to reflect upon and articulate communal identity within the contexts of globalism and transnationalism. (shrink)

O objetivo deste artigo é, a partir de considerações dos filósofos Giorgio Agamben e Georges Didi-Huberman, examinar o conceito de contemporâneo como um diálogo com o passado, sem necessariamente recapturá-lo como tal, mas revisitando e relendo determinados elementos desse passado. Assim, são consideradas, aqui, as reflexões levadas a cabo pelos críticos e teóricos das artes, Boris Groys, MiwonKwon e Richard Meyer. Em seguida, os pontos de convergência desses pesquisadores são contrapostos à visão do contemporâneo defendida por Terry Smith (...) e Alexander Alberro e, então, relacionados à ideia do novo. Por fim, o artigo busca, brevemente, na conclusão, pensar o debate acerca do contemporâneo no caso da arte brasileira.Keywords:Contemporâneo. Tempo. Passado. Novo. Artes Visuais. (shrink)

Jacques Rancière is one of the central figures in the contemporary debates on aesthetics and politics. This introduction maps the shift of focus in Rancière’s writing from political theory to contemporary art practice and also traces the enduring interest in ideas on equality and creativity. It situates Rancière’s rich body of writing in relation to key theorists such as the philosopher Alain Badiou, art historian Terry Smith and anthropologist George E. Marcus. I argue that Rancière offers a distinctive (...) approach in this broad field by clarifying the specificity of the artist’s task in the production of critical and creative transformation, or what he calls the ‘distribution of the sensible’. In conclusion, I complement Rancière’s invocation to break out of the oppositional paradigm in which the political and aesthetic are usually confined by outlining some further methodological techniques for addressing contemporary art. (shrink)

Daniel worked as a journalist on the local radio. He coped as well as he could with the daily grind of churning out instantly forgettable trivial little stories; what kept him going was the hope to...

It is commonly held that “ought implies can.” If so, what constraints does that place on the law? Having provided an argument which allows the maxim to be used by lawyers, I consider the application of that argument to both primary and remedial legal duties. This, it turns out, gives us some reason to reconsider whether the maxim is sound. Further, even if the maxim is sound, it has less purchase on remedial duties than is commonly supposed.

"Anton Wilhelm Amo is the first modern African philosopher to study and teach in a European university and write in the European philosophical tradition. We give an extensive historical and philosophical introduction to Amo's life and work, and provide Latin texts, with facing translations and explanatory notes, of Amo's two philosophical dissertations, On the Impassivity of the Human Mind and the Philosophical Disputation containing a Distinct Idea of those Things that Pertain either to the Mind or to our Living and (...) Organic Body, both published in 1734. The Impassivity is an extended argument that the mind cannot be acted on, that sensation is a being-acted-on by the sensed object, and therefore that sensation does not belong to the mind, and must belong instead to the body The Distinct Idea works out the implications for the mind's actions, and tries to show how the mind understands, wills, and effects things through the body by 'intentions' which direct motions in our body intentionally toward external things. Both dissertations try to show how far each type of human act belongs to the mind, how far to the body, and expose and resolve earlier philosophers' self-contradictions on these questions"--. (shrink)

This title is written to match GCSE Religious Studies AQA B, option 2 and can be used as part of a full course or short course. It contains summaries and practise exam questions at the end of each section to help prepare for exams.