Cet article montre, à partir du cas des abeilles domestiques et du travail apicole et agricole, comment des êtres vivants participent à façonner des temporalités nocturnes. La nuit, du fait de l’absence de luminosité, les abeilles se rassemblent à l’intérieur de leur ruche et ne butinent plus. Ce comportement, issu de l’expérience que les abeilles ont des heures nocturnes, est mis à profit dans un ensemble de pratiques : d’une part, par les apiculteurs dans la réalisation de la transhumance (...) des abeilles, un travail de nuit exigeant lors duquel ces professionnels doivent se coordonner avec la temporalité nocturne de leurs abeilles ; d’autre part, par les agriculteurs dans l’utilisation des pesticides, encadrée juridiquement à partir d’une qualification de la nuit chez l’abeille. Au gré des contextes et de ces différentes pratiques relationnelles avec l’abeille, la nuit apparaît comme un moment vécu de multiples manières. C’est à partir d’un terrain ethnographique en vallée du Rhône (... (shrink)

The topic of mixed emotions has received considerable attention in recent years. However, two limitations in this research are the lack of (a) theoretical prediction regarding the types of conditions likely to cause one emotion to yield to another, and (b) attention given to the moment-to-moment (MTM) experience of mixed emotions. Using the empirical context of competitive contests, the mixed emotions state of suspense was manipulated in a series of studies designed to address these shortcomings. The results indicate that the (...) most appropriate emotion pair to describe suspense is hope and fear. In addition, we find that the juxtaposition of these two emotions over the temporal sequence relies on viewers’ interpretation of observed events relative to a preferred outcome. The results indicate a prevalence of bipolarity between hope and fear at lower levels of suspense and bivariance at higher levels. Given a high-suspense episode, both hope and fear are activated; whereas when suspense is low, hope (fear) is ascendant and fear (hope) declines when it becomes obvious a preferred competitor will ultimately win (lose). (shrink)

With growing awareness of a crisis in pollinator health, the practice of urban hobbyist beekeeping has grown in Canada with practitioners arguing that this activity can help to foster healthier honey bees and more mindful beekeeping practices. However, urban hobbyist beekeepers have been critiqued for encouraging improper beekeeping practices and over-saturation of honey bees in cities. Drawing on a multispecies ethnography based in London, Ontario and Toronto, including participant observation with the Toronto Beekeeping Collective and the London Urban Beekeeping (...) Collective and interviews with 26 urban beekeepers, I argue that urban hobbyist beekeepers develop a sensuous and embodied relationship with honey bees that typifies playful work. By integrating participant perspectives with social reproduction theory, I demonstrate that the playful work of urban hobbyist beekeeping allows practitioners to engage with non-human nature outside of the constraints of capitalist labour regimes, enabling the expression of delight, enchantment, and curiosity. This relationship between beekeepers and honey bees encourages the development of bee-centred practices in which the preferences and physiological needs of the bees are consciously put ahead of the needs of the beekeeper. The possibility for honey bee flourishing is increased significantly when bee-centred beekeeping is coupled with integrated pest management. (shrink)

As honey bee colonies continue to perish at high rates, beekeepers are divided on how best to keep bees healthy and productive. In this article, I describe the tensions between conventional beekeepers and a new wave of beekeepers hoping to “save the bees” through a more “natural” approach to beekeeping. Drawing on animal studies and multispecies literature, I show how beekeepers in both camps are constrained by the reality of the Anthropocene: novel ecologies, shifting baselines, and the hybridity of (...) honey bees themselves—part wild animal subject to environmental change, part industrial organism, embedded in circuits of migratory pollination. Beekeepers on both sides are investing in genetics as a solution to honey bee health problems. Thinking with bees helps deepen the literature on multispecies encounters and interrogate the idea of sustainability in agriculture, while thinking with the Anthropocene prompts us to ask what “saving the bees” even means in today’s changing world. (shrink)

Des mortalités anormales frappent les ruchers d’Europe et d’autres continents depuis un peu plus de vingt ans. Depuis le début des troubles, des suspicions pèsent sur des insecticides d’un genre nouveau, utilisés en traitement de semences. La législation prescrivant l’évaluation des risques environnementaux de toute substance insecticide dès avant sa mise sur le marché, des apiculteurs sont allés consulter les dossiers portant sur les molécules suspectées, ce qui les a amenés à s’impliquer dans la critique et l’élaboration des règles d’évaluation, (...) et à côtoyer le monde des experts en toxicologie de l’abeille.Beehives across Europe and other continents have been affected by abnormal mortality for the last twenty years. Since these problems first appeared, suspicion has fallen on a new type of insecticide, which is used to treat seeds. The legislation prescribes environmental risk assessments of any insecticide substance before it reaches the market, and beekeepers therefore decided to consult the files concerning the suspect molecules. As a result, they became involved in critically reviewing and developing assessment rules, and thus came to rub shoulders with experts in bee toxicology. (shrink)

The worldwide decline in bees and other pollinating insects is a threat to biodiversity and food security, and urgent action must be taken to stop and then reverse this decline. An established cause of the insect decline is the use of harmful pesticides in agriculture. This case study focuses on the use of pesticides in Norwegian apple production and considers who among farmers, consumers and public authorities is most responsible for protecting bees against harmful pesticides. The extent to which these (...) three different groups consider themselves responsible and the degree to which they are trusted by each of the other groups are also studied. This empirical study involves both qualitative interviews with Norwegian apple farmers, consumers and public authorities and survey data from consumers and farmers. The results show that consumers consider public authorities and farmers equally responsible for protecting bees, while farmers are inclined to consider themselves more responsible. Farmers, consumers and public authorities do not consider consumers significantly responsible for protecting bees, and consumers have a high level of trust in both farmers and public authorities regarding this matter. This study also finds that a low level of consumer trust in farmers or public authorities increases consumers’ propensity to purchase organic food, suggesting that those who do not trust that enough action is adopted to protect the environment take on more individual responsibility. This paper adds to the existing literature concerning the allocation of responsibility for environmental outcomes, with empirical evidence focusing specifically on pesticides and bees. (shrink)

In this paper, I explore a noted empirical link between regret and insomnia. Drawing on Brian O’Shaughnessy analysis of wakeful consciousness, I sketch three candidate ways of excavating a conceptual connection. Regret involves a certain kind of temporal orientation that, for O’Shaughnessy, only the state of wakefulness makes possible. Regret involves mental activity – it is productive of and precipitates patterns of counterfactual thought and imagining. Further, picking up a cue from Bernard Williams’ celebrated conception of agent-regret in ‘Moral Luck’, (...) sometimes the mental activity that occurs in regret is affective and expressive – as I argue, it is expressive of the wish that things were otherwise were satisfied now. Finally, I take up the puzzle as to why occurrent regret is not merely incompatible with sleep – insofar as it necessitates wakefulness - but may preclude falling asleep and I offer a tentative solution, focusing on the self-conscious character of occurrent regret. (shrink)

Gilles Deleuze demonstrated the key role of flashback in dealing with the relationship between actual image and recollection-image when interpreting the temporality of images. He established two criteria for judging whether a flashback implies a recollection-image by stating that: (1) it serves as some kind of prompt in the narrative to make the viewer perceive that the scene has entered a flashback; (2) it relies on fate or forking time. But Deleuze also mentioned that, if the context or condition disappears, (...) the recollection-image represented by the flashback will lose its support, at which point, the pure recollection will also disappear. In this case, the actual image no longer forms a connection with the sensor-motor, but is suspended, which produces a fantasmatic effect. Bi Gan extends this suspension in his film “Long Day’s Journey into Night” by removing the character being referred to in the flashback, stripping it from figure and confining it in the voice-over. The film features an extreme use of several effects in the sensory-motor situations and the flashbacks, as described in Deleuze’s “Cinema 2: Time-Image,” namely recollection, dream, and falsification. Thus, the boundary between flashback and reality is completely broken. In addition, Bi Gan uses doppelgangers in the second part of the film to reconstruct the ambiguity of actual images and recollection-images in the first part, turning them into pure fantasies. This essay will analyze issues relating to the images and characters in “Long Day’s Journey into Night” and show how this film constitutes a typical case of recollection-images transformed into fantasies through the power of falsification. (shrink)

Daniel Bensaïd’s meditations on utopia and revolution assume a materialist form in his grasp of the non-linear temporalities of value relations in capitalist society. The result is a dialectical understanding of time as irregular and prone to ruptural transformations. Bensaïd’s unique reflections in this area open up a ‘strategic sense of time’ as the space of revolutionary politics.

Stingless bees are among the most dominant pollinators in the south tropics. As such, the rational beekeeping of stingless bee species, called meliponiculture, is an ancient and relevant activity, related to sustainable agricultural development, and which connects traditional knowledge to innovation and novelty. Given the relevance of this topic, this paper discusses the possibilities of a semiotically mediated communication between humans and Meliponini (stingless bees). Zoosemiotics, as the studies of animal views of the world, is the ideal modelling system for (...) the investigation of the possibilities of mutual understanding between these two species. Starting from the premise that, for there to be inter-specific communication, there must be a shared code, and that this depends on the biological makeup and sensory apparatus of both organisms involved in the communication process, this research suggests that a possible way to communicate with stingless bees is with the use of olfactory (chemical) signals, since this channel seems to be common to both humans and bees. Considering that for human-animal relations one party must be able to recognize the other (iconic learning), it is revealed that chemical signals do allow bees to recognize individual humans, even going so far as profiling this person as ‘not a threat’. Finally, bees are seen to act cooperatively while the beekeeper is taking action to protect and maintain the nest, something that can be interpreted as an opening of semiotic relations, where the bees are deeming the beekeeper as part of their social group. (shrink)

The United Nations Educational, Scientific and Cultural Organization recently declared transhumance pastoralism as an Intangible Cultural Heritage of Humanity. The notion of heritage seeks to recognize the culture behind the seasonal grazing movements along herding routes, between distant and dissimilar ecosystems. The pastoral families move with their herds from pasturelands used during the winter (winter-lands) to areas pastured during the summer (summer-lands). Whereas this is a key step towards the recognition of the cultural dimension associated to this ancient practice, (...) a relevant feature of transhumance pastoralism is its strong linkage with environmental dynamics. This activity developed in a spatiotemporal and co-evolutionary trajectory, which gave rise to a pastoral territory. A territory is the union or linkage of a meaning with a specific place, that is, the space that is appropriated and valued, both symbolically and instrumentally, by human groups. Hence, the pastoral territory represents the socio-ecological system that integrates a pastoral-based community with the natural environment that it inhabits. We propose a co-evolutionary approach to analyzing some key attributes of transhumant pastoralism, which modulate the socio-ecological interdependence. Based on a study case from Northwest Patagonia, Argentina, we identified and characterized seven attributes: (I) mobility, (II) connectivity, (III) temporal synchrony, (IV) local interdependence, (V) local ecological knowledge, (VI) adaptive capacity legacy, and (VII) mixture of land tenure. We discuss these features as examples that represent keystone socio-ecological attributes for the recognition of transhumant pastoral territories as a biocultural heritage. (shrink)

ABSTRACTThis piece theorizes the myriad strange possibilities of “the inexistent night” – that is, a minor temporal-existential break in the after-dark that nevertheless enables both disastrous and euphoric transformations to take hold. To illustrate this subtle turn, the focus rests upon a close analysis of a text by the twentieth-century, avant-garde, Japanese writer Yasunari Kawabata titled House of the Sleeping Beauties. This is a minimalist tale of enigmatic encounters in which characters embody different cyclical moods relating night to anonymity, solitude, (...) and impermanence. In the final stride, an entire conceptual edifice of the inexistent unfolds – amid radical disorientations of identity, desire, movement, and sensation – combining the architectonics of ghostliness with the atmospherics of shadow to suggest a more cryptic world beyond all existential centers. (shrink)

Over the last few years, the amount of space occupied by bees in the French public debate together with the well-known benefits of the products of their hive has attracted the interest of social scientists. Indeed, bees have become a symbol of the biodiversity crisis. Social scientists, like us, are sometimes invited to join multidisciplinary projects run by biologists specializing in bees. The aim of such involvement is to help the biologists to convince professional beekeepers to make their practices greener, (...) notably with respect to their handling of the Varroa mite. However, the beekeepers we studied in the south of France are not keen to give up their conventional practices. Based on chemical products, these are efficient, simple, and cheap as opposed to environmentally friendly, chemical-free techniques, which are seen to be riskier and more complicated to implement. This article describes and analyzes these obstacles and the relationship to scientific and nonscientific knowledge they reveal. (shrink)

This essay attempts a critical analysis of the boom in 'uncanny' theory. As the 'uncanny' has carved its image in cultural, political, sociological and aesthetic theory, there has been little attempt to challenge the notion that all critical work is or should be uncanny. Introductions to the concept, such as those by Nicholas Royle and more recently Anna Masschelein, have tended to promote its ubiquity and irreducibility, even while acknowledging a dramatic shift in its fortunes since the 1990s. Opening with (...) a brief genealogy of uncanny theory in the late twentieth century (looking to work on Freud, the influence of Derrida and American deconstruction) the article pays particular attention to the watershed of the late 1980s when the uncanny is increasingly assimilated to the 'spectral' and begins to take shape as an autonomous theory. It probes the influence of Heidegger, who inflected Derrida's own turn to spectres, and the way the uncanny is mobilised on cultural and sociological terrain as a specifically ethical tool: a site of historical mourning or sociological resistance. The article proposes that the anti-conceptualism of the uncanny is a transcendant gesture which needs to be read in the context of a crisis in the theorisation of Marxism at the end of the 1980s. In all the clamour over the disturbing and in-coercible logic of the uncanny, there has been little analysis of its potentially reactionary function on the contemporary scene. (shrink)

This piece theorizes the myriad strange possibilities of “the inexistent night” – that is, a minor temporal-existential break in the after-dark that nevertheless enables both disastrous and euphoric transformations to take hold. To illustrate this subtle turn, the focus rests upon a close analysis of a text by the twentieth-century, avant-garde, Japanese writer Yasunari Kawabata titled House of the Sleeping Beauties. This is a minimalist tale of enigmatic encounters in which characters embody different cyclical moods relating night to anonymity, solitude, (...) and impermanence. In the final stride, an entire conceptual edifice of the inexistent unfolds – amid radical disorientations of identity, desire, movement, and sensation – combining the architectonics of ghostliness with the atmospherics of shadow to suggest a more cryptic world beyond all existential centers. (shrink)

In the present times of global environmental change, there is growing need for qualitative methods that would describe the meanings and significance of living environments. This paper proposes ecological repertoire analysis as a qualitative observation-based method for the environmental humanities. The method proceeds from theories relevant for ecosemiotics — ecofield analysis, umwelt theory, and perceptual affordance — and takes the event to be a basic unit of study. Interaction events are defined as any observable significant interactions between participants and understood (...) as having symptomatic qualities with regard to the broader ecosystem. The temporal and spatial pattern of the events allows for bringing forth the meaning motifs and general theme of the given environment. By interpreting activities of various animals in the framework of umwelt theory as well as the affordances that they use to relate with the environment, the method integrates the knowledge and competences of non-human species. The method is exemplified by a small study done on the shores of the river Emajõgi, conducted in August 2019 in Tartu, Estonia. Based on this study, ecological repertoire analysis appears to be a useful research method for analyzing conflicts and aggregations of different species in hybrid environments. (shrink)

continent. 1.2 (2011): 70-75. cartography of ghosts . . . And as a way to talk . . . of temporality the topography of imagination, this body whose dirty entry into the articulation of history as rapturous becoming & unbecoming, greeted with violence, i take permission to extend this grace —Akilah Oliver from “An Arriving Guard of Angels Thusly Coming To Greet” Our disappearance is already here. —Jacques Derrida, 117 I wrestled with death as a threshold, an aporia, a bandit, (...) a part of life. —Akilah Oliver Moraine in geological lingo is that which is left behind. Moraine- a euphemism for the de-stabilizing referent of the writer-ly body as a “troubled and troubling landscape marked by cultural and historical signifiers, the body as flesh memory [...] the body as transitory” (Oliver, Author Statement). Moraine— a geological metaphor of the poet as a holder of memory, as an accumulation of rocks and debris carried along the edge, terminal, dropped at the foot of language (in language). “Flesh Memory” according to Akilah Oliver is "that which my body recalls [...] everything has to do with the task of remembrance and its narrative reinvention [...] I was always translating an idea of the world as it presented itself at any given time. To write was a choice about how to be seen, how to enter the world as translator, actor, participant, in the dialogues that apparently made the real 'real'" (Levitsky). Flesh. Memory. The stuff some poems are made from. The stuff that gets abandoned, gleaned, and picked up by more flesh and memory. "My body, my life has always felt like a kaleidoscopic rip in the dominant fabric [...] has always been a dialogue with the impossible and the apparent” (Levitsky). The impossible-body or poet's body anticipates and performs (through language) an irretrievable death. IN APORIA I realized everything I must have been doing must have been Death. It was Christmas or Labor Day—a holiday—and every time you turned on the radio they said something like ‘four million’ or ‘going to die’.” — Andy Warhol I’m trying on egos, [a justification for the planet’s continuance]. Oh hello transgressor, you’ve come to collect utilitarian debts, humbling narrative space. Give me condition and wheatgrass, I his body disintegrating. I his body is ossification. Death my habit radius, yeah yeah. I his body can’t refuse this summons. I can’t get out this fucking room. Tell me something different about torture dear Trickster. Tell me about the lightness my mother told me to pick the one i love the best how it signals everything I ever wish to believe true just holy on my ship. I jump all over this house. this is it [what I thought is thought only, nothing more deceptive than]: I his body keeps thinking someone will come along, touch me. As like human or lima bean. I’m cradling you to my breast, you are looking out. A little wooden lion you & Peter carve on Bluff Street is quieting across your cheekbone. Not at all like the kind of terror found in sleep, on trembling grounds. It is yesterday now. I have not had a chance to dance in this century. Tonight I shall kill someone, a condition to remember Sunday morning. To think of lives as repetitions [rather than singular serial incarnations]. To understand your death is as exacerbating as trying to figure out why as schoolchildren in mid-nineteen-sixties Southern California we performed reflexive motions: cutting out lace snowflakes, reading Dick and Jane search for their missing mittens, imagining snow. Disintegrat ing . The -ing gerund catapults from the non-finite verb into past, present, future. The -ing as a tail pinned to death, a dog spinning to bite and never fully reaching itself, always shy of the end, circumreferential; a double copulative: deathing. Possessively AO calls it “habit radius” (a virtual fetish attribute) or an inescapable death presence that “confronts us with the paradox of an unattainable object [...] through it’s being unattainable” (Agamben, 27). A flirtation or dialogue with an unknowable thing and aporia utilized as investigative instrument to engage (death) while (in Southern California) we “perform reflexive motions,” cut lace snowflakes, imagine snow, and pay rent like “yeah, yeah” what else is new. And this too, fiction. The book I wish to right. The restored fallen, heroic. Did you expect a different grace from the world? Or upon exit? I’m working on “tough.” They think I am already. All ready. Who is the dead person? Is "I'm sorry" real to a dead person? Browning grass. My hands on this table. A contentious century. A place to pay rent. Redemptive moments. Am I now the dead person? Dead person, dead person, will you partake in my persimmon feast? The body inside the body astounds, confesses sins of the funhouse. I too have admired the people of this planet. Their frilly, orderly intellects. The use they’ve made of cardamom, radiation as well. How they’ve pasteurized milk, loaned surnames to stars, captured tribes, diseases, streets, and ideas too. The living-body as archive: is it possible to experience the living-body as archive without a (kind of) death? Sifting the rubble, rummaging through hoarded debris, skin sheds, memory-napping, and re-awoken (in flesh and) on terrain. “An investigative poetics seeks to unravel staid communities of thought and grasp at what might always be just beyond reach; a poetics of inquiry that lies between language as meaning, and language as rapturous entry into the world of posited ideas and idealism”( Levitsky). Something snaps. Lights blow out prior to embarking upon an investigative poetics. It begins with a question (often a sexy aporia) that leads to openings. "Every politics of memory [...] implies an intervention of the state. It's a state that legislates and acts with regard to the nonfinite mass of materials to be stored, materials which must be collected, preserved” (Derrida & Stiegler, 62). It seems poetic investigation already contains the potentiality of an (invisible) archive if the writer is “always writing” especially when not. Here’s my stupid digital romantic inclination: the living-body (of a poet) is a self-sustaining archive of non-finite memories. But not even I really believe that. AO innovated and sculpted an investigative poetic praxis. In a conversation with poet Rachel Levitsky, poetic-voice is viewed not as a precious identifier, but as a means to think through/about form, concluding that form is linked to framing. While poetic-voice may have tendency to precede form, it also erupts as a result of framing techniques. “They are frames that hold the shape of thinking (which is also to say of imagining) [...].”7 This reminds me of my rabbit who symmetrically chewed the corners of his hutch, which makes me wonder if it’s an expression of the shape of some animal anxiety tick I won’t ever have access to. Beyond the form/frame, death is an unoriginal yet unique limit; death is a damn deathless thing. It functions as a source of poetic investigation; that thing always “just beyond reach.” And how is death not a fetish (in this case an obsessive reverence for something non-material)? “Insofar as it [death] is a presence, a fetish [...] it is in fact something concrete and tangible; but insofar as it is the presence of an absence, it is, at the same time, immaterial and intangible, because it alludes continuously beyond itself to something that can never really be possessed [...] The fetish is [...] a sign of an absence, it is not an unrepeatable unique object; on the contrary, it is something infinitely capable of substitution, without any successive incarnations ever succeeding in exhausting the nullity of which it is the symbol” (Agamben, 33). AO utilized absence (the absent body [catapulted by the death of a beloved]) as an apparatus to investigate. In the process of conversing with absence or that which is absent, the absent body is affectionately objectified, incessantly summonsed back to a place of recognition, of objects, a desire for the absent body to remain intact while exiting the structural limits of grammar and syntax by moving into chant forms “to say what cannot be said” (Levitsky). from AN ARRIVING GUARD OF ANGELS THUSLY COMING TO GREET dear oluchi- the light is blinking rapidly on the black boxy machine. your room seems bigger than before and i am still planning to read some of those robert jordan books of yours. yesterday at the used bookstore where i was browsing the mysteries to “stall reality” (they are really not mysteries at all, they just employ death as the plot mistress but are unable to grasp its mystery at all)—well the point is, things were calm down here for a while and the world was little. i want to be big like you. or i want you not vast, not dead, not gone, but human small and here. i am so selfish. that is what i really want. to see you again. to oil your scalp. to hear you walk in the door, say ma i’m home . give me a chance to say welcome home son. or when leaving, don’t forget your hat . what do you wear out there? i wish you could have taken your new shoes with you. i’m so proud of you. i’m sorry for the way you died. i miss you all the time. even before, i missed you. out there, one time, some different men said: “shake for me girl, i wanna be your backdoor man.” who dat you love. 5/18/03 A letter-poem in sixteen lines “dear oluchi-” is safe-housed in epistolary form. Poetic voice is rendered as internal thought meanderings, a not-so-much confession, private/(pillow?) talk in the desire to be heard/witnessed by the referent and reader with an intent to absolve. The diminutive “i” bears a relation to poet Fanny Howe’s “little g God” in that “One of the (many) things I like about little g God is that you can have a vodka tonic while you talk to little g God, sing along to Bowie’s “I’m Afraid Of Americans,” and hum Coltrane’s “A Love Supreme,” though maybe not all at the same time” (Oliver, 2009). Towards the middle of the poem AO is at a used bookstore and remarks on the funny employment of death as a ‘plot mistress’ that ‘they’ (the dubious employed mystery authors) are ‘unable to grasp’, thereby giving death a mouthpiece, a modeling job, something to do to pass the time. from THE VISIBLE UNSEEN When I first saw graffiti, I recognized in it an ugly aesthetic, a dialectics of violence, a distortion of limbs, a hieroglyph. It was only later when I read the names of the dead that I then saw the path of ghosts charted there; its narrative of loss for the visible unseen whose place in history has been fictionalized and rendered unseen under the totalizing glare of history. Inscriptions, traces, specters. Graffiti begs a public face just as ghosts require non-ghosts (humans) to sense them. The “visible unseen” is a game of hide-and-seek between public viewer and graffiti-inscriber, an ephemeral-violent aesthetic on an ephemeral-policed canvas. Graffiti-inscribers already submit to being forgotten, expect to be washed away; perhaps it’s a holy urban mandala created by gangster-type monks without Buddhism. [...] in its refusal to disappear it forces a discourse in the public imagination we are forced to see what we would rather not, to make sense of an encoded language that we cannot read on the level of meaning. it irritates, forces its agency on us, speaks outside and beyond semiotic reach. An epic font-size pervading the public’s imagination, illegible, I could just close my eyes, remain passive, drive past, abandon it beyond reach, push it further away beyond death walls. In Barcelona I watched a clean up crew wash walls with an awesome water hose but I was more intrigued by their bodies; not a distortion of limbs, not hieroglyph but also not entirely legible; the laboring body permanently erasing specters of the city, and of course they knew it was also an invitation for the ghosts to return. Graffiti is death’s little sister, is also an aporia. [...] Graffiti (fr GK -graph(os), something drawn or written, to diagram or chart) attempts to stage the impossible: to erase the essence of its own subjectivity. Graffiti is a cartography of ghosts, a mapping of elegiac rapture (the transporting of a person from one place to another, as in heaven) and rupture (the state of being broken open.) Dwelling is a fiction stasis. [...] The notion of the past as being something done with, a look-back event, inhibits the possibility of reading graffiti as rapture, as rupture. If graffiti posits history as always in the process of becoming undone. [...] Because what is the body, if not also a complex temple, an unstable site through which to negotiate subjects, materiality, economies, gods, and modes of representations? The site where we are all already belated. Graphein meaning “to write.” “Derrida says every archive makes a law, and the law of genre is its own rupture” (Bloch, 39). However, graffiti is an (non/anti)-archive of erasure due to (the politics of) washing out its subjectivity, which only adds onto (or is symptomatic of) its character. The inhibition of “reading graffiti as rapture, as rupture” is partly due to it being a “look-back” event in that it’s process involves scratching through layers to reveal previous specters underneath. Graffiti (as an ancient genre) has always been a thing of ‘becoming undone’, and therefore ‘belated and always in arrival’ (Levitsky). It’s a Dionysian activity done at night with it’s back turned toward us. "The specter [...] is of the visible, but of the invisible visible, it is the visibility of a body which is not present in flesh and blood [...] appearing for vision, to the brightness of day [...] something becomes almost visible which is visible only insofar as it is not visible in flesh and blood. It is a night visibility. As soon as there is a technology of the image, visibility brings night. It incarnates in a night body, it radiates in a night light" (Derrida & Stiegler, 115). (shrink)

ABSTRACTCommerce changes the production of wealth in a society as well as its ethics. What is appropriate in a non-commercial society is not necessarily appropriate in a commercial one. Adam Smith criticizes Stoic self-command in commercial societies, rather than embracing it, as is often suggested. He argues that Stoicism, with its promotion of indifference to passions, is an ethic appropriate for savages. Savages live in hard conditions where expressing emotions is detrimental and reprehensible. In contrast, the ease of life brought (...) about by commerce fosters the appropriate expressions and sharing of emotions. Imposing Stoicism on a commercial society is therefore imposing an ethic for savages onto a refined society – something to abhor. Smith’s rejection of Stoicism in commercial societies can thus be seen as a defence of commerce. (shrink)

Although the dream narrative, of (bio)logical necessity, originates with the dreamer, s/he typically does not know this. For the dreamer, the dream world is the real world. In this article I argue that this nightly misattribution is best explained in terms of the concept of mental ownership (e.g., Albahari, 2006; Klein, 2015a; Lane, 2012). Specifically, the exogenous nature of the dream narrative is the result of an individual assuming perspectival, but not personal, ownership of content s/he authored (i.e., “The content (...) in my head is not mine. Therefore it must be peripherally perceived”). Situating explanation within a theoretical space designed to address questions pertaining to the experienced origins of conscious content has a number of salutatory consequences. For example, it promotes predictive fecundity by bringing to light empirical generalizations whose presence otherwise might have gone unnoticed (e.g., the severely limited role of mental time travel within the dream narrative). -/- . (shrink)

This essay argues that the affective component inherent in the enthymeme is the essence of aristotle's concept of the enthymeme as practical reasoning. 'affective component' refers to emotions and feelings. The three proofs of the thesis are the etymology of 'enthymeme', Aristotle's works on human action and practical wisdom, And aristotle's rhetoric. These sources show the inherent relation between enthymemes and phronesis, Or practical reasoning, Not nous, Or abstract intellect.

In recent years, it has become clear that food security is intimately related to complex environmental, social, political, and economic issues. Even though several studies document the impact of climate on food production and agriculture, a growing segment of research examines how climate change impacts food systems and associated livelihoods. Furthermore, while women play a crucial role in providing food security for their families, little research exists that examines the nexus among gender relations, climate change, and household food security. This (...) study investigates these relationships by asking: how is the production and reproduction of knowledge about food security and climate change shaped by gender and lived experience, and how does this knowledge influence attitudes and strategies for maintaining food security in a changing climate? Drawing on the results of research in two communities in central Mexico, I argue that women’s perceptions of and strategies for maintaining food security are derived from their socio-political, environmental, and economic contexts. This study contributes to both the growing literature on the gender dynamics of climate change, as well as debates about the role of bioengineered seeds in helping farmers to adapt to a changing climate. (shrink)

Zenons Politeia, der Entwurf eines idealen Staates aus G ttern und Weisen, erf hrt in der vorliegenden Studie eine neue Deutung als Gesellschaftsform, in der das Leben nach dem Gesetz der Natur verwirklicht ist.

This article investigates media representations of the European financial crisis in Greece and Italy. We study the Euro crisis as an ‘emergency situation’ with domino effects, where media played a central role in shaping communication practices at the national level as well as between the two countries. Drawing upon vertical and horizontal dynamics of Europeanization, we map the convergences and divergences in media discourses that surround the period 2011–2015. In doing so, we elaborate a qualitative analysis of newspaper articles focusing, (...) in particular, on the themes of austerity and the fragmentation of Europe. Our argument suggests that national public spheres in times of transnational crisis become increasingly nationalized; yet under certain circumstances such as when the supranational infrastructure is the target of blame, they converge, opening the path toward a transnational discursive dialogue. (shrink)

Dieser Beitrag untersucht die Schnittstelle zwischen queeren Subjektivitäten und psychischer Gesundheit und Suizidalität; der angeblich positive Einfluss von Religiosität auf psychische Gesundheit und buddhistische Antworten und Wege zu Befreiungspraktiken werden diskutiert. Ausgehend vom Freitod des 26-jährigen schwulen Burmesen Kyaw Zin Win wird untersucht, wie Buddhistische Traditionen konzeptionell und sozial-systemisch zu queerem Leiden und Suizidalität beigetragen haben. Durch kritische Hermeneutik werden Möglichkeiten für engagierte buddhistische inklusive Praktiken für soziale Gerechtigkeit aufgezeigt; buddhistische Perspektiven auf queere Diskriminierung und Suizidalität können so hinterfragt und (...) überdacht werden. (shrink)

One of the most important roles of schools is to enable students to become good citizens, capable of participating in the public affairs of society. However, the term ‘good citizens’ evokes different interpretations and definitions in different value systems. Using the methods of quantitative content analysis and narrative analysis, this paper aims to identify the dominant moral values of a good citizen that are conveyed by Malaysian moral education textbooks. The findings demonstrate that ‘responsibility’ is the dominant value for shaping (...) a good citizen in Malaysia. The value of responsibility in the textbooks embraces not only the meanings of self-obligation and accountability, but responsibility is also defined as an individual's sense of self-discipline in their behaviour that enables them to avoid conflict and strive for harmonious social order. The other important values are “Respect”, “Helpful”, “Hard-working” and “Caring”. This study provides an example of how a multi-ethnic nation state like Malaysia promotes these moral values through its educational curriculum, for political legitimacy and forging national unity. (shrink)

Ptolemy of Lucca's sympathetic description of republican self-rule together with his unfavourable view of monarchy in the De regimine principum has led many scholars to categorize him as a pioneer of civic republicanism. The present study refutes this common opinion. It illuminates Ptolemy's theory of government through its relationship to the papalism he repeatedly expressed in several works. This study argues that Ptolemy's theory of government in the De regimine principum was inspired by his papalist convictions, and demonstrates how that (...) theory clearly reflected Ptolemy's papalist point of view, especially in the context of the feud between Pope Boniface VIII and the kings of Western Europe, in particular, Philip the Fair of France. (shrink)