Ego Sum proposes a provocative and unprecedented reading of Descartes. By paying attention to mode of presentation of Descartes's philosophy, Nancy challenges our common understanding of the Cogito and shows how Descartes's ego is not the self-certain, self-transparent Subject of metaphysics but a mouth that opens to utter: ego sum.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Cogito, Ergo Sum: The Life of René DescartesDennis Des CheneRichard Watson. Cogito, Ergo Sum: The Life of René Descartes. Boston: David R. Godine, 2002. pp. viii + 375. Cloth, $35.00.Somewhere between hagiography and debunking lies truth. Or so we may think: the biographer's sources are almost always tipped one way or the other, and it is his or her job to establish, or divine, the way of authentic (...) fact and, if facts fall short, then of sturdy sober hypothesis. In general the debunker has more fun, especially when the weight of tradition favors the ennobling, if not the beatification, of its subject.Descartes is a case in point. Until a few years ago, there was in English no satisfactory biography. Now there are three: an "intellectual biography" by Stephen Gaukroger, the Descartes of Geneviève Rodis-Lewis, and Watson's. Gaukroger dwells on Descartes's natural philosophy, especially in the early years. Only after 300 pages does he reach the period of the Discourse, Descartes's first published work. Rodis-Lewis offers a more even-handed treatment, the fruits of a lifetime of study. Her Descartes resembles, not the modern scientist or professional philosopher, but the ancient sage for whom metaphysics is a once-in-a-lifetime affair, and even natural philosophy subordinate to wisdom. Watson's Descartes is an altogether more worldly type, born into a family of lawyers, well-connected, touchy [End Page 113] about his place in social and scientific circles, and not all that interested in what we think of now as philosophy. Nor, for that matter, is Watson: you will look in vain for an analysis of the Meditations, a discussion of method, or a definition of générosité. (Watson does conclude, I should note, with a discussion of Descartes's doctrine on the soul, whose title might well have been "The future of an illusion" if Freud had not used it already.)If you like your philosophy uncluttered by context, if you find it worthwhile to read or write about "Cartesian skepticism" or "Cartesian dualism" without troubling yourself to understand who the historical Descartes was, or what might have moved him to confront the skeptics and save the soul, then Watson is not for you. It is emphatically a Life, not a Life and Works. It is, moreover, a life in the manner of many modern biographers, in which the biographer, rather than conceal himself behind the curtains of scholarly convention, figures into the narrative, retracing the steps of Descartes's passage to Italy, examining the baptismal certificate of Descartes's illegitimate daughter Francine, and eating lunch at the Queen Kristina restaurant "next door to the house in which Descartes died" (303). The quality of a biography thus written depends in part on the personality of its author (and in the case of Cogito Ergo Sum, the author's wife, who intervenes more than once on the side of common sense during their peregrinations). Watson is, to my mind, an agreeable companion, dedicated to the search for biographical truth, impatient with hagiographic fog and time-hallowed error, down-to-earth in his assessment of Descartes's motives and circumstances.One example to show the differences among the three biographies. In November 1618 Descartes met the future Latin schoolmaster Isaac Beeckman in Breda. Beeckman records with enthusiasm their joint endeavors in physico-mathematics over the next few months (Gaukroger has the details). It seems clear that the impetus for studying the various problems mentioned in Beeckman's Journal came from Beeckman, who had been pondering physical questions since 1613 or before. Descartes's contribution, at least at first, was his immense mathematical skill. Their interests lay largely within the "mixed mathematics" of the period, especially hydrostatics and mechanics. They also discussed music, an aspect of the "new science" now often neglected (but see H. F. Cohen, Quantifying Music [Dordrecht, 1984]). On New Year's day 1619 Descartes presented Beeckman with his Compendium musicæ (Gaukroger 74, Rodis-Lewis 51/29). A decade later, Descartes, having heard that Beeckman had appropriated the Compendium to himself, became angry and eventually, late in 1630, dismissed Beeckman with a masterpiece of de haut... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Cogito, Ergo Sum: The Life of René DescartesDennis Des CheneRichard Watson. Cogito, Ergo Sum: The Life of René Descartes. Boston: David R. Godine, 2002. pp. viii + 375. Cloth, $35.00.Somewhere between hagiography and debunking lies truth. Or so we may think: the biographer's sources are almost always tipped one way or the other, and it is his or her job to establish, or divine, the way of authentic (...) fact and, if facts fall short, then of sturdy sober hypothesis. In general the debunker has more fun, especially when the weight of tradition favors the ennobling, if not the beatification, of its subject.Descartes is a case in point. Until a few years ago, there was in English no satisfactory biography. Now there are three: an "intellectual biography" by Stephen Gaukroger, the Descartes of Geneviève Rodis-Lewis, and Watson's. Gaukroger dwells on Descartes's natural philosophy, especially in the early years. Only after 300 pages does he reach the period of the Discourse, Descartes's first published work. Rodis-Lewis offers a more even-handed treatment, the fruits of a lifetime of study. Her Descartes resembles, not the modern scientist or professional philosopher, but the ancient sage for whom metaphysics is a once-in-a-lifetime affair, and even natural philosophy subordinate to wisdom. Watson's Descartes is an altogether more worldly type, born into a family of lawyers, well-connected, touchy [End Page 113] about his place in social and scientific circles, and not all that interested in what we think of now as philosophy. Nor, for that matter, is Watson: you will look in vain for an analysis of the Meditations, a discussion of method, or a definition of générosité. (Watson does conclude, I should note, with a discussion of Descartes's doctrine on the soul, whose title might well have been "The future of an illusion" if Freud had not used it already.)If you like your philosophy uncluttered by context, if you find it worthwhile to read or write about "Cartesian skepticism" or "Cartesian dualism" without troubling yourself to understand who the historical Descartes was, or what might have moved him to confront the skeptics and save the soul, then Watson is not for you. It is emphatically a Life, not a Life and Works. It is, moreover, a life in the manner of many modern biographers, in which the biographer, rather than conceal himself behind the curtains of scholarly convention, figures into the narrative, retracing the steps of Descartes's passage to Italy, examining the baptismal certificate of Descartes's illegitimate daughter Francine, and eating lunch at the Queen Kristina restaurant "next door to the house in which Descartes died" (303). The quality of a biography thus written depends in part on the personality of its author (and in the case of Cogito Ergo Sum, the author's wife, who intervenes more than once on the side of common sense during their peregrinations). Watson is, to my mind, an agreeable companion, dedicated to the search for biographical truth, impatient with hagiographic fog and time-hallowed error, down-to-earth in his assessment of Descartes's motives and circumstances.One example to show the differences among the three biographies. In November 1618 Descartes met the future Latin schoolmaster Isaac Beeckman in Breda. Beeckman records with enthusiasm their joint endeavors in physico-mathematics over the next few months (Gaukroger has the details). It seems clear that the impetus for studying the various problems mentioned in Beeckman's Journal came from Beeckman, who had been pondering physical questions since 1613 or before. Descartes's contribution, at least at first, was his immense mathematical skill. Their interests lay largely within the "mixed mathematics" of the period, especially hydrostatics and mechanics. They also discussed music, an aspect of the "new science" now often neglected (but see H. F. Cohen, Quantifying Music [Dordrecht, 1984]). On New Year's day 1619 Descartes presented Beeckman with his Compendium musicæ (Gaukroger 74, Rodis-Lewis 51/29). A decade later, Descartes, having heard that Beeckman had appropriated the Compendium to himself, became angry and eventually, late in 1630, dismissed Beeckman with a masterpiece of de haut... (shrink)

The world of our experience consists at all times of two parts, an objective and a subjective part . . . The objective part is the sum total of whatsoever at any given time we may be thinking of, the subjective part is the inner 'state' in which the thinking comes to pass.

Some tools introduced by Linnebo to show that mathematical entities are thin objects can also be applied to non-mathematical entities, which have been thought to be thin as well for a variety of reasons. In this paper, I discuss some difficulties and opportunities concerning the application of abstraction and interpretational modalities to mereological sums. In particular, I show that on one hand some prima facie attractive candidates for the role of an explanatory plural abstraction principle for mereological sums (in terms (...) of pluralities of summed entities) are not really explanatory; on the other hand, singular abstraction principles (in terms of single summed entities) are materially inadequate. Nonetheless, explanatory criteria of identity and conditions of existence for mereological sums are provided by classical extensional mereology independent of abstraction principles. Thus, given classical extensional mereology, the reasons why, according to Linnebo, mathematical abstracted entities are thin also hold for mereological sums. Finally, I contend that interpretational modalities can be used to characterise the process by which a subject adds sums of previously admitted entities to the domain of quantification. (shrink)

ABSTRACTThis essay argues that within competitive sport zero-sum logic and the theory of mutualism are compatible and complementary. Drawing on Robert Simon’s theory of mutualism and Scott Kretchmar’s argument for zero-sum logic, this article shows how athletes can strive for a clear-cut victory and shared benefits such as athletic excellence fully and wholeheartedly at the same time. This paper will also consider how acknowledgment of this dynamic could advance understandings for ethical theories for sport. It will then conclude by describing (...) a subjective approach that will make the affinity of zero-sum logic and mutualism more accessible for sports people. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 26.2 (2002) 465-468 [Access article in PDF] Cogito Ergo Sum: The Life of René Descartes, by Richard Watson; vii & 375 pp. Boston: David R. Godine, 2002, $35.00. Scholarly in what it delivers, but delightful in how it delivers what it delivers, Cogito Ergo Sum is highly informative and fun to read. Touching on all the key places, players and events in the philosopher's life, Watson (...) tells us (at least) everything we wanted to know about Descartes as he cuts through the myths that have been passed down to us about him. Cutting through the myths meant dissociating his biography ("the first biography of Descartes since 1920 that is based on substantial new research, and the only one ever written for general readers"; p. 23) from the two still-operative hagiographic traditions: the French Catholic apologetic tradition and the scientific apologetic tradition. The result is a skeptical biography, full of distrust toward tradition and authority, written very much in the spirit of methodical doubt practiced by its subject.Descartes emerged from a powerful family tradition of law and medicine but mentions his childhood only six times. With good reason. He didn't like either his father or his brother and his mother died thirteen months after he was born. He was considered the family failure, not only wasting time in philosophy but squandering his share of the family fortune. He received an excellent eight-year education at the outstanding Jesuit school at La Flèche where he was immediately attracted to the certitude that mathematics offered him. He earned a law degree in Poitiers, spent time in the Army, though not in battle, and refused a judgeship.It was Isaac Beeckman who radically influenced Descartes's future when he awakened him to the possibility of applying mathematics to the problems of natural science. Watson examines sympathetically Descartes's eventual revolt against this father figure. Watson humanizes Descartes greatly when he examines both his relationship with his daughter, Francina, who died of scarlatina at the age of five, and his relationship with the child's mother, Helena Jans. He also rehabilitates the reputation of Helena who has been traditionally maligned by biographers of the philosopher. Here, and elsewhere, he speaks out loudly and clearly against "the denizens of the Saint Descartes Protection Society" who purport that Descartes broke his celibacy just this once. "Actually," writes Watson, "I think Descartes was enough of a scientist that he would have repeated the experiment several times, if only to see if the experience was the same the second and a third time" (pp. 181; 182).In 1628, totally unwilling to get involved in religious squabbles in France and desiring to live in "joyful anonymity," Descartes takes off for Friesland. This constituted a flight from family, social responsibility, and royalist Catholic totalitarian oppression. He moved around often to situate himself at universities where he wanted to do research and to avoid the plague. This great mathematical genius and father of modern philosophy wanted to replace [End Page 465] Aristotelian philosophy and science and thought correctly that it would be easier to get his ideas accepted here. He became friendly with Princess Elizabeth of Bohemia who spoke five languages and astutely critiqued his metaphysics. Despite the myths, neither was in love with the other. She inspired him to write The Passions of the Soul, which, oddly enough, he dedicated to Queen Christina of Sweden. He did, however, dedicate his Principles to Elizabeth. Christina was a bookish intellectual who loved the theater. In 1649, even though he had exhibited a clear dislike of court life, he agreed to be her tutor. He died in Sweden in 1650 during one of the coldest winters ever recorded in Europe.Why did he go to Sweden? He was broke and had little chance for a pension in France. In addition, while he knew the value of his work, he began to think his life might have been a failure. Perhaps he might really enjoy being a courtier after all. Certainly he feared that he would end... (shrink)

Drawing upon a range of theorists, photographers and literary texts, this article explores the role of memory in grounding identity. If the subject is constituted in language, it is argued, identity can be achieved only in the realm of the imaginary, through fixation in an imago of the self. It is memory above all that gives this being-in-denial its imagined solidity; but that solidity is an effect of language’s ability to create verisimilitude in an eternal present of signification, and (...) not of memory’s relation to a real past. Identity therefore always remains precarious, because the signifiers that furnish the points de capiton of what we remember always also defer elsewhere. (shrink)

In 1984, Irving Singer published the first volume of what would become a classic and much acclaimed trilogy on love. Trained as an analytical philosopher, Singer first approached his subject with the tools of current philosophical methodology. Dissatisfied by the initial results, he turned to the history of ideas in philosophy and the arts for inspiration. He discovered an immensity of speculation and artistic practice that reached wholly beyond the parameters he had been trained to consider truly philosophical. In (...) his three-volume work The Nature of Love, Singer tried to make sense of this historical progression within a framework that reflected his precise distinction-making and analytical background. In this new book, he maps the trajectory of his thinking on love. It is a "partial" summing-up of a lifework: partial because it expresses the author's still unfolding views, because it is a recapitulation of many published pages, because love--like any subject of that magnitude--resists a neatly comprehensive, all-inclusive formulation. Adopting an informal, even conversational, tone, Singer discusses, among other topics, the history of romantic love, the Platonic ideal, courtly and nineteenth-century Romantic love; the nature of passion; the concept of merging ; ideas about love in Freud, Schopenhauer, Nietzsche, Dewey, Santayana, Sartre, and other writers; and love in relation to democracy, existentialism, creativity, and the possible future of scientific investigation. Singer's writing on love embodies what he has learned as a contemporary philosopher, studying other authors in the field and "trying to get a little further." This book continues his trailblazing explorations. (shrink)

Typically, students are assessed on elements of their performance, and it is assumed that the sum of marks for these elements will be just as impressive as the students' whole performances. Examiners might expect more for a particular grade if they only see parts of the students' work separately. Two experiments were carried out comparing examiners' judgements of the grade-worthiness of candidates' A-level examination work at question paper level and at subject level. The results of both studies suggested that (...) examiners may have compensated to some extent for the different aspects of the subject tested in different question papers when they made holistic judgements, but did not make this compensation when they made question paper judgements. Tunnel vision effects are likely to be greater in the AS/A2 examinations than those found here, because the examinations will be broken into smaller parts. (shrink)

continent. 2.2 (2012): 155–158 Michel Serres. Biogea . Trans. Randolph Burks. Minneapolis: Univocal Publishing. 2012. 200 pp. | ISBN 9781937561086 | $22.95 Conveying to potential readers the significance of a book puts me at risk of glad handing. It’s not in my interest to laud the undeserving, especially on the pages of this journal. This is not a sales pitch, but rather an affirmation of a necessary work on very troubled terms: human, earth, nature, and the problematic world we made. (...) It is this world that aspirates the silence (so to speak), and therefore the subject which, along with the development of the “made world” exports the excess augmentation of the cosmically missing, this silence of the natural, et cetera. Had we learned from Locke that lesson of “labor,” to consume what we need… but perhaps we need more than what matters? Serres’ Biogea has several functions on this manner, if it is indeed a book to be consumed. First, readers searching for novelistic entertainment have a place to dwell. Biogea deserves a place in your back pocket; biographical generosity and poetic fluidity should satisfy most textual fetishes. For lay philosophers who want to refresh their acumen, Biogea deserves a place on the book shelf, one already reads a sorely needed postmodern tune-up here. Serres’ style is clearly French; he leaves few cheese crumbs on his words, rather preciseness and breathing in the work give way to a sweeping manner that breaks the narrative line of sight. A circular narrative and anachronistic fragmentation of terms allows an abyssal atmosphere to swell, if only to pump into the book the externality of its broader text. Biogea aspires to a higher standard and the book, at times, is thinking this negentropic problem too. Univocal, the publisher, has crafted a book appropriate for the hands to hold and the translations are an achievement of an otherwise difficult writer to translate. Terms are the conditions of a broader text. It is important to note that Serres’ content is as much a thinking of terminal ports. There is a regard for the transportation technology of the written word. For me, this is the mark of genius, a craftiness that tells of a book device that I may trust. Serres is an accomplished thinker and a necessary voice to check the putative trendiness of anti-postmodernist and market-driven theory of endless cultural liquidation. Offering interventions on subjectivity as an open system we are given a chance to affirm the human, not merely to discard it, but to engage its poetic image emotion, the calibratory silent sense of the analogic world; the terms on which we base our efforts. 1 The human is the center of its own negation, constantly mediating it. Something deeper at stake appears in the work then, and it is quite obvious from the onset. Certainly, a book is an intensification of possible text and those who brought this actual book into existence have captured a rarity in regards to the subject matter and artistic accomplishment. I mentioned terms as conditions, so let us understand Biogea as bio-yea, a yes to bios . An affirmation of living and accepting presence for all of its defiance of images, words, and things temporal. Therefore Serres’ existence and its existants plays parts; out of linearity and still like a porous bone pumping blood it manufactures into the fleshy life it becomes. Starting from a man named silence chaos emerges, or the man “Old Taciturn” takes up a journey anticipating a great flood. In other words, a development akin to the one in Genesis. In dealing with this ancestral occupation, fusing Genesis with contemporary philosophical terms, Serres initiates this anachronistic fragmentation under the forming subjectivity of his own autobiography. This mutation in the open system is precisely one of Serres’ terms. There an abyss is at work, stated, but also measured by heels on the ground—the abyss dispatching earthen tensions, that which plays our tunes, that which we abide by and recognize in volcanoes, rivers, oceans, earthquakes and weaponry in the battles of the world. Set in later stages of the book, such tensions are harnessed through scientific principles in an attempt to unify the terms of natural force if only to terminate the world. Thus the elevation of the earth into the world is clearly set forth. Here already, and few pages in, a resonance is set forth under appellations such as the river Garonne, a subjectivity as much as it is inhuman, the river is the inhuman that makes us human. I get the sense that Serres is taking up a challenge issued by Wallace Stevens; namely, that the great poems of heaven and hell have been written, but that only the poem of the earth has resisted composition. 2 On this level we cannot avoid the killing factor of silence, given that our cognition blocks its pure, radical obliteration. Thus a silence of attunement to the earth is in a novel dialectic of the rithmic and rhythm. A technological world, a triumph of termination is set forth. If a text imposes its will given the reader who authorizes it, it is made to convey or convect a presupposition to a reader or its inhabitant(s). Text is therefore both, in-content, contenting, contentedness, and in reading it, a way to navigate self-destruction (dis-content). Here then would one note that the “inhuman” reveals itself, “an aperiodic rhythm of lovers and beloved…the sea as our friend…but as our enemy…maternal vivifying sea.” The sea is an open book, or vaginal birth canal, where the engagement of text comes forth: “…woman sea, open vulva.” One sees like the sea, but only after it, when the uninhabitable truth of inhabiting it switches the polarity of the sailors soul: “I was seeing like the sea” (9-11). In other words, we are invited to embrace the nonsense of the visible. At this point I am taken to Jean-François Lyotard’s work The Inhuman , specifically the first entry on negentropy that would be congruent with Serres’ thematic. 3 The human being exports, deports, or transplants its relation through text, through the system— and this is its sense or relation to silence, to music. Unaware of Serres’ proximity to this work, the concept of gender interrelation as regards a solar catastrophe runs clear. It would be, on this basis, that Serres references his peers, the other texts that, as mentioned above, are discarded in philosophy today. For students of philosophy what we have here is perhaps a gift, a needed project. If silence and death are at work, there is a political valence to deal with, and here, much like the domain of the text and the dominion of the reader, we confront the world of natural, fluid violence. The anti-postmodernist critique is in part based on a weak idea that the loss of ideology, of a world vision, motivates the “correlationist” project. 4 Serres seems to offer another way to view this when he notes that whereas persons “sometimes kill,” it is clearly “the collective” that “always kills” (17). What is the collective today, if not an organizing function we never see yet acts in its favor in the name of truth? One feels a sense of enigma here, if only to link to what Stevens remarked of communism as a “grubby faith,” providing this applies for capitalism as well, namely any ideology of progress overly interested in absolutes. Here we get the sense that the inhuman, silence, this type of killing, always killing, could not be matched by human-made, political dynamos. Or that if it comes to an equilibrium, a catastrophe is never too far from us to read with our heels. We are left to note that the forces of nature presuppose and permeate political systems, the more these systems obtain force, the more the system takes upon itself the proper name of nature that motivates its dissemination, albeit falsely. This note, that in an age of ecocide and technological captivity (sustainability and transparency) political regimes won’t grow our soul-learning ears any larger than our tongues, stands clear to us. The promise of technological desubjectification is here pushed aside. Regarding politics, Serres illustrates this fact: Where did this corpse come from? Who was it? Who killed it? I don’t know. I won’t try to find out. I refuse to get vengeance for it. And I only see Garonne. For our victims, today, are the rivers, too. Their waters have irrigated my life, enchanted my thought, invigorated my body; I’ve known them to be threatening, untamable, as dangerous as the sea when it rages. Yes, murderous. They decided to control their courses; dams, sometimes senseless, destroying sites and valleys, reduced entire populations to servile displacements; programs for the irrigation of thirsty farmland, often beneficial of course, completed their drying up.(22) Serres enters into his idea concerning the captivity of language from the natural into a world system: For thousands of years, we have been licking things with our tongues, covering and daubing them so as to appropriate things for ourselves. If language boils down to a convention, this convention took place between the speakers without consulting the thing named, become as a result the property of those who covered it in this way with their drawn or voiced productions. Malfeasance analyzes these acts of appropriation. Thus every inert object, every living thing as well, sleeps under the covers of signs, a little in the way that, today, a thousand posters shouting messages and ugly riots of color drown, with their filthy flood, the landscapes, or better, exclude them from perception because the meaning, almost nil, of this false language and these base images forms an irresistible source of attraction to our neurons and eyes. This appropriation covers the world’s beauty with ugliness. (38-39) Technological concealment coming to bear, we begin to get a sense of another commentary on the condition of sensing, driving home the necessity of a text dealing with such subject matter to be what its terms insist. Thus toward new openings: The new opening. As low beneath our feet as you like, the Biogea opens us to another space, high enough for us to be able to acquire a wisdom there, that of redeveloping this same place differently from our fathers, this place that’s still politically cut up by old hatreds, beneath the flood of tears and blood that we call history. Without this soft place, spiritually very old, but newly conceived in this way, without the juridical construction of a common good, opposed to our filthy ownership, I don’t see how our planet, hard, will survive. Hardness that depends on a softness, material belonging that depends on this temporary rented location (51). Serres enters into a summit on the content and the structure of his work. Archimedes is brought in with the concept of three volcanoes. Meaning fire, but as well earth, water, air. For it was Archimedes’ war machines that sought to lift the earth, thus bringing in the question of principles of science: “can a principle be invented while controlling its consequences?” (66-7). May the earth be put in a sentence, terminated by terminology, appellations, gone wild? By means of these element-dominating laws, this old physicist began to tear nature away from the ancient myths; by a strange return, today we’re plunging our successes back into the anxieties and terrors from which that ancient physics was born. Yes, our new history of science and technology is plunging, today, as though in a loop, into the fundamental human myths from which Empedocles’ first laws came. A major progression and a regression on the nether side of the origins. Consequently, the contemporary time requires that we try to return to that unity in which the principles of hate and love are at the same time human, living, inert and global. We will never attain a deontology of our knowledge and actions without thinking the subjective, the objective, the collective, and the cognitive all together simultaneously. Here, hate and love are the result of these four components.(71) Working then on the concept of fire-starting mirrors to the atomic annihilation of the Second War, Serres works into the subjectivity in question on the matter of rhythm—say rithmic— precisely at that point: Knowledge is changing today. The all-political is dying; the monarchy of the sciences said to be hard is coming to a close. The science of the things of the world will have to communicate just as much as the things of the world do, which do it much better than humans do, who don’t always want to do it. Let’s celebrate two changes this morning. The first one strikes a new blow to our narcissism. No, knowledge and the world don’t resemble our analytical enjoyments of refined cutting up, of endless debates and of exclusions full of hate. They, on the contrary, form a bloc and a sum, alliance and alloys. Uniting the fields of knowledge among themselves the way the things are connected among themselves, the second newness puts into place sets united by interlacing, webs and simplexes that combine with the things of the world, themselves combined, the combined knowledge that understands them.(130-1) Biogea closes on its opening flood thematic, approaching the initial telos of Genesis. Here the trees are brought into a position with atmosphere, the opaque abyssal reservoir, the tomb of the sun, sea in the polarity of the earthen heaven and hell. The poem of the earth then is silent but deadly, indeed, as funny as that phrase is, mainly a tomb gas. The meaning of the living and the non-meaning of things converge in the muteness of the world; this meaning and non-meaning plunge there and come out, the ultimate eddy. Mundus patet: through a fissure, through an opening, a fault, a cleft come noises, calls as small as these apertures. I’m listening, attentive, I’m translating, I’m advancing in the scaled-down meaning and science. Mundus patet: should the world open greatly, it will launch me into its silence. The totality remains silent. Knowledge expanded in elation. White origin of meaning, fountain of joy. (198) Final Remarks One test of a review is the long term trajectory the referee thinks the book will have. I see Serres’ text lending greatly into the vision of Biogea . In fact, in the vision of the novel inquiries of Stephen Jay Gould’s work there is something to be thought on the level of the individual and the species; namely, that humanity and its uniqueness is in its deferral, its thinking and naming, a thinking surrounded by silence that filters into everything, that pulls us through the world, the kinetic pulse we recognize, and all of that we cleave away in the base philosophical maxim of difference itself. Unique individuals are spatial creatures: we dwell, and we ought to get good at it. Yet this is an imaginative space that, if you are crazy enough to believe it, de-term-ine the conditions of its own terms. That is why we are not merely creating spaces on the acceleration of time, or so this ignoramus thinks, to accidentally transcend. Imagination already has this insatiable silence that we drink up and fail to manifest. Space is timeless. The imagination itself, shared by humans for themselves, their objects, and the species as a whole, is a non-defined space of relation; a whole human trajectory as part of nature, and part of worlds that are the other side of thinking nature, the consequence of it, at least our attempt to do so. Our survival is based on our deliberation, our caution, our natural deconstructive sense toward this silence that is already part of the song, sung, singing of this century without end. Good books will let us inhabit this space and recognize a form of life. Serres’ text moves toward dwelling, as noted, in masterful and accessible ways. The pitched battles are the falling replays of anemic and dead politics. As soon as we realize there is humanity, we may be able to enjoy the end of it, our inhuman capability of listening to silence. NOTES 1. See Michel Serres. The Parasite . Minneapolis: University of Minnesota Press. 2007. 2. Wallace Stevens, “Imagination as Value” [ca. 1945], in Collected Poetry and Prose . New York: The Library of America. 1997. 724-39. 3. Jean-François Lyotard. The Inhuman: Reflections on Time . Trans. Geoffrey Bennington & Rachel Bowlby. Stanford, CA: Stanford University Press. 1992. 4. See the introduction: Quentin Melliassoux. After Finitude: An Essay on the Necessity of Contingency . Trans. Ray Brassier. New York: Continuum. 2008. EDITOR'S NOTE: This review was updated on August 8, 2012. Substantial edits include block quotes from the book under review as well as the inclusion of comments from the author. (shrink)

The discussion of the debate on the two approaches to Husserl’s phenomenology and of the debate between David Carr and Dan Zahavi on the paradox of subjectivity signify a fundamental problem: What is the relationship between subjectivity, intersubjectivity, and the world? For this problem, I argue that subjectivity, intersubjectivity, and the world are Co-originary in Husserl’s transcendental phenomenology, in the sense of their structural necessity. I define this co-originary relationship from the perspective of unification of constitution and givenness—this unification establishes (...) their equiprimordial relationship. According to this co-originariness, subjectivity, intersubjectivity, and the world are not three isolated and independent origins, but are interdependent and absolute origins of sense of being in their own right. In sum, this essay proposes that transcendental co-originariness can be recognized as another way of reading Husserl’s phenomenology. (shrink)

Health care resource distribution is a subject of debate among health policy analysts, economists, and philosophers. In the United States, there is a widening gap between the more-and less-advantaged socioeconomic sub-populations in terms of both health care resource distribution and outcomes. Conventional wisdom suggests that there is a tradeoff, a zero-sum game, between efficiency and fairness in the distribution of health care resources. Promoting fairness in the distribution of health care resources and outcomes is not efficient in terms of (...) maximization of a health outcome production function. On the other side of the coin, improving efficiency comes at the expense of fairness. Such conventional wisdom is supported in part by standard static Paretian welfare analysis. However, in this paper it is shown that in a dynamic setting in which there are efficiency gains in the health production function, fairness in distribution of health care resources can improve simultaneously. (shrink)

We present an approach to subjective computing for the design of future robots that exhibit more adaptive and flexible behavior in terms of subjective intelligence. Instead of encapsulating subjectivity into higher order states, we show by means of a relational approach how subjective intelligence can be implemented in terms of the reciprocity of autonomous self-referentiality and direct world-coupling. Subjectivity concerns the relational arrangement of an agent’s cognitive space. This theoretical concept is narrowed down to the problem of coaching a reinforcement (...) learning agent by means of binary feedback. Algorithms are presented that implement subjective computing. The relational characteristic of subjectivity is further confirmed by a questionnaire on human perception of robot’s behavior. The results imply that subjective intelligence cannot be externally observed. In sum, we conclude that subjective intelligence in relational terms is fully tractable and therefore implementable in artificial agents. (shrink)

The history of philosophy is the history of entire knowledge, a definition made by Lenin.1 At the same time Lenin also pointed out that throughout the two thousand years of development of philosophy the struggle between idealism and materialism, between the lines or tendencies, has never come to a stalemate.2 Based on what Lenin had pointed out, Redanov [translation of the name in Chinese—Tr.] of the Soviet Union repudiated Alexandrov's definition of the history of philosophy. As a matter of fact, (...) in defining it as the history of knowledge, Alexandrov also drew his idea from Lenin's definition. The history of philosophy is the history of knowledge and also the history of the struggle between materialism and idealism. The two definitions should complement rather than exclude each other. However, in applying them a deviation will emerge as if the use of the one would invariably violate the other. In writing The History of Philosophy of West Europe, Alexandrov applied the idea that the history of philosophy is the history of knowledge; however, he did ignore the struggle between materialism and idealism and described the progress of knowledge as a peaceful, quantitatively gradual advance. Therefore Redanov's criticism of him was not without reason. After liberation, we accepted Redanov's definition and applied it to the study of the history of Chinese philosophy. Thus we developed another deviation: We only saw philosophers of the two camps fight with each other in the history of philosophy and devoted all our energy to assigning the previous philosophers into different camps instead of focusing our attention on the complicated course of an upward spiral of the progress of man's knowledge so as to sum up the experience and lessons of such a spiral development and its regular pattern. Some people now suggest that we repudiate Redanov's idea and revive Lenin's definition. There are also people who fear the repudiation of Redanov's definition would mean a repetition of Alexandrov's mistake. We believe Lenin's definition is correct and complete. Either Redanov or Alexandrov saw only one aspect of the matter to the neglect of the other. To overcome the one-sided emphasis in our research work, we must acquire a comprehensive understanding of what Lenin had defined. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:When Should “Riskier” Subjects Be Excluded from Research Participation?*Dave Wendler** (bio)AbstractThe exclusion of potential subjects based on increased risks is a common practice in human subjects research. However, there are no guidelines to ensure that this practice is conducted in a systematic and fair way. This gap in the literature and regulations is addressed by a specific account of a “condition on inclusion risks” (CIR), a condition under which (...) potential subjects should be excluded from research on the basis of increased risks. This account provides a general framework for assessing standard exclusions as well as more controversial ones such as the exclusion of pregnant women and women of childbearing potential from certain types of research.The exclusion of potential subjects on the basis of increased risks is a common and, in most instances, noncontroversial practice in human subjects research. Investigators routinely exclude potential subjects with reduced kidney function, bleeding disorders, and allergies to the drugs under investigation. Surprisingly, this use of exclusion criteria takes place in the absence of any explicit guidelines. In the present paper, I attempt to fill this gap in the literature and regulations by offering a specific account of the conditions under which potential subjects should be excluded from research on the basis of increased risk. This account serves two purposes.First, subjects who are excluded on the basis of increased risk are prevented from making their own enrollment decisions. Therefore, it is important to ensure, in spite of the broad range of potential subjects and the varied reasons for excluding them, that potential subjects are excluded in [End Page 307] a systematic and fair way. Second, certain instances of subject exclusion, most notably the exclusion of pregnant women and women of childbearing potential, raise more difficult issues. By providing a general framework for assessing the exclusion of potential subjects based on increased risks, the present analysis covers these cases as well and, thus, offers a solution to one of the thornier ethical dilemmas facing investigators and IRBs today.Briefly, I argue that standard exclusion practices suggest that whenever two groups of potential research subjects offer the same opportunity for scientific and individual benefit, but different levels of risk, the group that would introduce greater risks should be excluded. With this framework in place, I consider potential subjects, such as men and women of child-parenting potential, whose research participation introduces increased risks to third parties. I argue that the present approach is justified, not because it reduces harms to specific individuals, but because it reduces aggregate harms. Therefore, it should be applied to all riskier potential subjects regardless of who faces the risks in question. After defending this approach, I consider several objections.First, I argue that the present approach is not paternalistic; the exclusions it calls for are not justified by what is thought to be in the best interests of the individuals excluded. Rather, the argument is that these exclusions minimize the aggregate harm of human subjects research. In addition, the present approach does not violate the obligation of researchers to respect subject autonomy because it does not reduce the number of potential subjects who are given the opportunity to enroll in a particular protocol. Finally, the exclusions are consistent with reasonable side constraints on attaining the goals of research.“Riskier” SubjectsWhen it comes to evaluating risks, most guidelines on human subjects research stipulate simply that the risks entailed must be reasonable given the potential for benefit. The Australian National Health and Medical Research Council’s guidelines, for instance, require only that “the investigator... must be satisfied that the possible advantage to be gained from the work justifies any discomfort or risk involved” (ANMRC 1992, Clause 3). To determine whether the risks of a protocol are justified, one sums the risks of the various procedures in the protocol, whatever those procedures may be, and compares the result to the procedures’ potential for benefit. This evaluation of risks assumes that the aggregate risks of a [End Page 308] given protocol are fixed and thus will not help to determine whether and when the risks of particular protocols should be reduced by excluding riskier subjects. The United States Department of Health... (shrink)

Every archive holds many stories; this paper analyses the treatment and socio-political role of the Indian goddess icon, Kali, in the early nineteenth century, considering the story of legal subjectivity through her changing depiction and worship. Kali was reimagined as a monster-like figure of hate and fear, of depravity and unchecked female sexuality, and the anti-thesis of morality, by the East India Company officers who compiled the archive on thuggee. As the icon of reverence to thuggee, an early codified crime (...) of habitual stranglers, this paper follows Kali through her restructuring under the British imperial vision, and as a mirror-metaphor of repressed feminine energy in the legal archive. I analyse the change in Kali’s iconography under the gaze of the law and the advent of a new colonial branding made up from parts of her legend. It is through this new role that the introduction of a standardised legal framework forced Kali to become secondary to Western paternalism, a role that split her Eastern feminine aspect into separate facets. I discuss how the repression of the female voice in the thuggee archive reflects historic attitudes of engendering that echoed as a form of nomos in the twentieth century socio-political climate of Britain. Finally, I present where the feminine energy highlights the need for a subtle reorientation of the criminal law to overcome areas of recurring dissonance in service to its female subjects. (shrink)

This paper examines the Bourne trilogy to explore several characteristics of what we term the bioconvergent age. First, we consider the imagined and actual interfaces of bioconvergence—of body, gadgetry, and electronic communications. We explore the ways in which the bioconvergent tendencies represented in and by Bourne reflect and cultivate a cultural unconscious deeply seduced by and imbricated in surveillant governmentality. Second, we consider the ways in which the trilogy achieves its effects through the deployment of both hyperrealism and verisimilitude. In (...) this context, we explore the filmic interpellation of audiences into a fantasy of omnipotence and omni-science, on the one hand, and the underlying phantasy of a zero-sum world that uncouples morality from affect, on the other. Thus, we consider the ways in which Bourne articulates two interlinked phenomena—a distinctively American romance with the sociopathic/heroic subject and a paranoid, dystopic world that is and seems seductively real. Our third theme is the Bourne journey through an obsessional spiral of paranoia, action, and reaction. Here we explore the trilogy as a social description of the expulsive and retentive tendencies of the bioconvergent age, where the demand for instantaneity drives out all other considerations (morality, reason, connection) and where the lost subject, in his interminable quest for himself, remains lost. (shrink)

This dissertation interrogates the notions of selfhood, agency, and subjectivity in the autobiographical works of Jean-Paul Sartre, Friedrich Nietzsche, Søren (Soren) Kierkegaard, and Jacques Derrida, all of which are significantly under-researched in the philosophical literature. I show, in each case, that the autobiographical works have a significant philosophical core that deserves drawing out, particularly with relevance to the knot of problems surrounding the quaestio mihi factus sum—the question, enigma, or mystery that I am. I situate each work within the context (...) of the author's larger treatment of the same issues in the more “theoretical” works, and then proceed to show that the autobiographical works all present a slightly different or more advanced picture of things, which is in each case at least partially dependent upon the genre itself. In the case of Sartre, this amounts to a real balance between freedom and the force of circumstances in Les Mots (Words); for Nietzsche, the virtual effacement of all conscious activity in Ecce Homo. For Kierkegaard and Derrida, the primary difference is performative: they are doing something in their autobiographical texts that they are not elsewhere. Kierkegaard's On My Work as an Author is, as he says, a “deed” rather than a “work”; likewise, Derrida's Circonfession (Circumfession) is an attempt to enact an “event.” I further establish that there is a veritatem facere, a “making,”“doing,” or “performing” of the truth, in each autobiographical text—in the form of an integration of our past into our current situation (Sartre), an affirming of our fate (Nietzsche), a witnessing before God (Kierkegaard), and a testifying to our responsibility to the Other (Derrida). I conclude by reflecting on some of the more significant successes, failures, and problems inherent in these autobiographical projects, in light of philosophical reflection on the genre. (shrink)

Objective: Tangent Space Mapping using the geometric structure of the covariance matrices is an effective method to recognize multiclass motor imagery. Compared with the traditional CSP method, the Riemann geometric method based on TSM takes into account the nonlinear information contained in the covariance matrix, and can extract more abundant and effective features. Moreover, the method is an unsupervised operation, which can reduce the time of feature extraction. However, EEG features induced by MI mental activities of different subjects are not (...) the same, so selection of subject-specific discriminative EEG frequency components play a vital role in the recognition of multiclass MI. In order to solve the problem, a discriminative and multi-scale filter bank tangent space mapping algorithm is proposed in this article to design the subject-specific Filter Bank so as to effectively recognize multiclass MI tasks. Methods: On the 4-class BCI competition IV-2a dataset, first, a non-parametric method of multivariate analysis of variance based on the sum of squared distances is used to select discriminative frequency bands for a subject; next, a multi-scale FB is generated according to the range of these frequency bands, and then decompose multi-channel EEG of the subject into multiple sub-bands combined with several time windows. Then TSM algorithm is used to estimate Riemannian tangent space features in each sub-band and finally a liner Support Vector Machines is used for classification. Main Results: The analysis results show that the proposed discriminative FB enhances the multi-scale TSM algorithm, improves the classification accuracy and reduces the execution time during training and testing. On the 4-class BCI competition IV-2a dataset, the average session to session classification accuracy of nine subjects reached 77.33 ± 12.3%. When the training time and the test time are similar, the average classification accuracy is 2.56% higher than the latest TSM method based on multi-scale filter bank analysis technology. When the classification accuracy is similar, the training speed is increased by more than three times, and the test speed is increased two times more. Compared with Supervised Fisher Geodesic Minimum Distance to the Mean, another new variant based on Riemann geometry classifier, the average accuracy is 3.36% higher, we also compared with the latest Deep Learning method, and the average accuracy of 10-fold cross validation improved by 2.58%. Conclusion: Research shows that the proposed DMFBTSM algorithm can improve the classification accuracy of MI tasks. Significance: Compared with the MFBTSM algorithm, the algorithm proposed in this article is expected to select frequency bands with good separability for specific subject to improve the classification accuracy of multiclass MI tasks and reduce the feature dimension to reduce training time and testing time. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Examining the Ethics of Human Subjects ResearchPaul S. Appelbaum (bio)The work of the Advisory Committee on Human Radiation Experiments confirms once again the value of combining empirical and normative approaches to problems in clinical and research ethics. The Committee, like its predecessor, the President’s Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioral Research, spent relatively modest sums of money gathering targeted data to inform (...) its deliberations. The results of the Committee’s research, which are discussed by Nancy Kass and Jeremy Sugarman in this issue of the Kennedy Institute of Ethics Journal, enhance our understanding of the current ethical status of human subjects research, helping to focus attention on areas of particular concern, and lay the basis for future research and policy development.My comments here focus on the two major empirical studies conducted by the Committee—the Research Proposal Review Project and the Subject Interview Study. I will underscore just a few of the primary findings from these studies, consider their limitations, and explore their implications. Readers interested in the details of the studies should consult the Committee’s Final Report (ACHRE 1995), on which I rely in part and which provides additional information on the methodology and findings of the studies.Research Proposal Review ProjectWhat can be learned from the Committee’s review of 125 federally-funded human research studies? In answering that question, one cannot ignore the irony inherent in the Committee’s decision to review documents related to institutional review board (IRB) consideration of the selected protocols. The single most frequent complaint about the current system for protecting human subjects is that IRBs focus almost exclusively on review of consent forms and other research documents, as if they bore some close relationship to what actually transpires between investigators and potential research subjects. Only a small number of studies examine the research consent process. Nevertheless, existing data strongly [End Page 283] suggest that subject recruitment often involves an extended process of courtship, during which the information contained in consent forms is only a small part of the information passed between investigators and subjects (Benson, Roth, and Winslade 1985; Lidz et al. 1984).Indeed, the second of the Committee’s studies—the Subject Interview Study, which is discussed below—appears to confirm these findings. In-depth interviews with 99 individuals who reported that they were former or current research subjects suggest that “[f]or many, the decision to participate seemed to have been made before the consent form was given to them, and they signed it almost as a formality” (ACHRE 1995 [GPO, p. 742; Oxford, p. 471]). 1 Why, then, did the Committee focus its attention on documents that in many cases seem to play only a tangential role in the consent process? As is the case with IRBs around the country, the answer appears to be that consent forms and related documents are the only easily available window on consent transactions. In addition, under the current system, consent forms constitute the part of the process that IRBs can influence most easily. Consequently, it suits almost everyone’s needs—except perhaps those of the research subjects—to pretend that they reflect what actually transpires in the recruitment process. To the Committee’s credit, it was well aware of this dilemma. Nonetheless, it struggled to wring valid lessons from these limited data in its Final Report.Perhaps the most interesting finding from the Research Proposal Review Project is just how poor so many consent forms are. Given the disproportionate emphasis that many IRBs place on the content of the forms, one would expect that investigators by now would have learned to design documents that meet objective standards of adequacy, such as those applied by the Committee. Indeed, except in the most unusual circumstances, doing so would virtually guarantee that the IRB will ask no further questions about subject recruitment procedures. Although the data justify the inference that many investigators do not yet understand which information is essential to communicate to potential subjects, nor have learned how to do so effectively, they also force us to a still more radical conclusion. If the IRBs were doing their jobs, the Committee... (shrink)

What I would like to study is the presence of Cartesian manner of thinking in the Ricoeurian comprehension of subjectivity. I focus particularly on what is not saying expressis verbis in his argumentation. I do not say that the Ricoeurian conception of dialectical subject which is expressed as “oneself as another” places itself as continuation of the tradition of absolutization of cogito. By no means. Ricoeur’s investigation that pertains to subjectivity aims at elaborating its new formulation. Philosophy of Descartes (...) might be interpret in various ways not only as the synonym of “egology”. In my paper I indicate two formulas of ego which are included in Cartesian Meditations (ego cogito, ergo sum and ego sum, ego existo) that give rise to the different interpretations of ego. I analyse the Ricoeurian stance that relates to the consequences of introducing by Descartes the very formula ego sum, ego existo. In the second part I concentrate on issue on what sense rereading Meditations could be helpful in entering into discussion with structuralist critique of the subject. Also I get an approach to the theoretical framework of Ricoeurian argumentation which is established according to defend the subject. -/- W artykule staram się pokazać obecność elementów Kartezjańskiego sposobu rozumowania w Ricoeurowskim deklaratywnie „antykartezjańskim” ujęciu subiektywności. Nie twierdzę, że Ricoeur w proponowanej przez siebie koncepcji podmiotu dialektycznego wyrażonego jako "ten-który-jest-sobą-jak-i-innym" sytuuje sie po stronie tradycji absolutyzującej cogito. Moim celem jest przesledzenie tych momentów Ricoeurowskiej argumentacji prowadzonej na rzecz wypracowania nowej formuły podmiotowości, w których obecny jest (najczęściej implicite) wątek Kartezjański. W samej filozofii Kartezjusza obecna jest droga, która nie prowadzi do egologii. By pokazać dwie różne perspektywy odczytania Kartezjańskiego cogito, przywołuję dwie formuły: ego cogito ergo sum oraz ego sum, ego existo, by następnie poddac je analizie. W pierwszej cześci artykułu skupiam się na ukazaniu konsekwencji płynących z wykorzystania formuły ego sum, ego existo w dyskusji dotyczącej subiektywności. W drugiej cześci staram się dowieść, na jakiej drodze możliwe jest wykorzystanie Kartezjańskiej koncepcji podmiotu w konfrontacji ze strukturalistyczną krytyką podmiotu. (shrink)

The home learning environment includes what parents do to stimulate children’s literacy and numeracy skills at home and their overall beliefs and attitudes about children’s learning. The home literacy and numeracy environments are two of the most widely discussed aspects of the home learning environment, and past studies have identified how socioeconomic status and parents’ own abilities and interest in these domains also play a part in shaping children’s learning experiences. However, these studies are mostly from the West, and there (...) has been little focus on the situation of homes in Asia, which captures a large geographical area and a wide diversity of social, ethnic, and linguistic groups. Therefore, this paper aims to review extant studies on the home literacy and numeracy environments that have been conducted in different parts of Asia, such as China, the Philippines, India, Iran, Turkey, and the United Arab Emirates. Specifically, we explore how parents in these places perceive their roles in children’s early literacy and numeracy development, the methods they regard as effective for promoting young children’s literacy and numeracy learning, and the frequency with which they engage their young children in different types of home literacy and numeracy activities. We also examine studies on the relationship of the home literacy and numeracy environment with young children’s developmental outcomes, and the effectiveness of parent training programs to improve the home literacy and numeracy environments in these contexts. By examining potential trends in findings obtained in different geographical areas, we can initially determine whether there are characteristics that are potentially unique to contexts in Asia. We propose future research directions that acknowledge the role of cultural values and social factors in shaping the home learning environment, and, by extension, in facilitating children’s early literacy and numeracy development. (shrink)

"The discipline of subjectivity" is Ermanno Bencivenga's term for the "training" an individual must undergo "for there to be a self", a theme he explores through a "dialogue" with Montaigne's Essays. The form of this study is unconventional in that it "has a very short bibliography" ; indeed, the book is devoid of reference to other studies of the Essays, and the bibliography is limited largely to the author's own previous writings. Bencivenga's interpretation of Montaigne's thought is nonetheless conventional in (...) substance, in that he adheres to the commonly accepted view of Montaigne as a steadfast conservative in matters of political practice who paradoxically pursued a radical independence of private thought and judgment. Bencivenga also confronts the paradox that Montaigne, while affirming his own reliance on reason, frequently laments the tendency of human reason to lead us astray. He attempts to resolve these dilemmas by proffering what might be termed a sociobiological explanation of the value of the individual's intellectual freedom to the community: allowing a few individuals to indulge in playful philosophic speculation provides the community with a kind of "insurance" against the possibility that the context within which the community operates may be transformed in unforeseen ways, in which event some of those seemingly idle speculations may prove to be vital guides to the community's reordering. In sum, "we can have our cake and eat it, too" by "encourag[ing] the respect of tradition... and at the same time cultivat[ing] the germs of future different traditions" within an insulated intellectual "greenhouse". (shrink)

Somewhere between hagiography and debunking lies truth. Or so we may think: the biographer’s sources are almost always tipped one way or the other, and it is his or her job to establish, or divine, the way of authentic fact and, if facts fall short, then of sturdy sober hypothesis. In general the debunker has more fun, especially when the weight of tradition favors the ennobling, if not the beatification, of its subject.

Atmospheres constitute an ordinary perceptual phenomenon that can become a new experience, as the former are more than the sum of single-sensory perceptual factors. Drawing on the terminological pair ‘subject’ and ‘object’ and its interdependencies, the atmospheric phenomenon can be approached in an essayistic fashion (and by means of applying an aesthetic focus in the broadest sense). In so doing, it becomes clear that the atmosphere serves as a condition for the emergence as well as actualization of special perception. (...) Based on Gernot Böhme’s research and further studies, specific (ontological) determinants are identified and differentiated according to the definitional facets of the ‘and’, the ‘in-between’ and the ‘whereby’ or ‘in what way’. These considerations demonstrate to what extent perception precedes the separation of subject and object in that the atmospheric ‘whereby’ is responsible for creating tuned spaces and situations. Turning to the objects of perception and their concomitant ecstasies as well as to the subject of perception with its reception helps to clarify which components of an atmosphere work in what way. In this context, methods of exploratory involvement and participation (in the Parcours Commenté but even more so in the Aesthetic Fieldwork) gain in importance in order to explore atmospheres from a lifeworld perspective. (shrink)

Sex ratios have widely been recognized as an important link between demographic contexts and behavior because changes in the ratio shift sex-specific bargaining power in the partner market. Implicitly, the literature considers individual partner market experiences to be a function of local sex ratios. However, empirical evidence on the correspondence between subjective partner availability and local sex ratios is lacking so far. In this paper, we analyzed how closely a set of different local sex ratio measures correlates with subjective partner (...) market experiences. Linking a longitudinal German survey to population data for different entities, we used multilevel logistic regression models to explore associations between singles’ subjective partner market experiences and various operationalizations of local sex ratios. Results suggest that local sex ratios correlated only weakly with subjective partner market experiences. Adult sex ratios based on broad age brackets, including those for lower-level entities, did not significantly predict whether individuals predominantly met individuals of their own sex. More fine-grained, age-specific sex ratios prove to be better predictors of subjective partner market experiences, in particular when age hypergamy patterns were incorporated. Nevertheless, the respective associations were only significant for selected measures. In a complementary analysis, we illustrate the validity of the subjective indicator as a predictor of relationship formation. In sum, our results suggest that subjective partner availability is not adequately represented by the broad adult sex ratio measures that are frequently used in the literature. Future research should be careful not to equate local sex ratios and conscious partner market experiences. (shrink)

ABSTRACTWe examine Marx's critiques of language, politics, and capitalist political economy and show how these anticipated critical discourse and argumentation analysis and ‘cultural political economy’. Marx studied philology and rhetoric at university and applied their lessons critically. We illustrate this from three texts. The German Ideology critically explores language as practical consciousness, the division of manual and mental labor, the state, hegemony, intellectuals, and specific ideologies. The Eighteenth Brumaire studies the semantics and pragmatics of political language and how it represents (...) the class content of politics and contributes to social transformation. Capital deconstructs the categories of classical political economy and their constitutive role in capitalist social relations. This is one aspect of CPE. Capital also highlights the structural and agential aspects of these relations, their contradictory dynamic, and their crisis-prone character. We comment on this aspect too. This said, Marx held that social transformation is mediated through political imaginaries and highlighted the need for the proletariat to develop a ‘poetry’ of the future. We then consider the misleading ‘base-superstructure’ metaphor and note how, against the thrust of Marx's work, it tends to reify culture. The article concludes that Marx contributed to the critique of semiotic as well as political economy. (shrink)

Subjective Probability: The Real Thing is the last book written by the late Richard Jeffrey, a key proponent of the Bayesian interpretation of probability.Bayesians hold that probability is a mental notion: saying that the probability of rain is 0.7 is just saying that you believe it will rain to degree 0.7. Degrees of belief are themselves cashed out in terms of bets—in this case you consider 7:3 to be fair odds for a bet on rain. There are two extreme Bayesian (...) positions. Strict subjectivists think that an agent can adopt whatever degrees of belief she likes, as long as they satisfy the axioms of probability. Thus your degree of belief in rain and degree of belief in no rain must sum to one but are otherwise unconstrained. At the other extreme, objectivists claim that an agent's background knowledge considerably narrows down the choice of appropriate degrees of belief. In particular, if you know only that the frequency of rain is 0.7 then you should believe it will rain to degree 0.7; if you know absolutely nothing about the weather then you should set your degree of belief in rain to be 0.5; in neither of these cases is there room for subjective choice of degree of belief. In this book, Jeffrey advocates what is sometimes called empirically-based subjectivism, a position that lies between the two extremes of strict subjectivism and objectivism. According to this position, knowledge of frequencies constrains degree of belief, but lack of knowledge does not impose any constraints, so that if you know nothing about the weather you may adopt any degree of belief in rain you like.1The aim of the book is not so much to justify this point of view as to provide a comprehensive exposition of probability theory from the …. (shrink)

Western thought since the seventeenth century has been dominated by methodological solipsism (Krieger, 1991). The famous sound-bite of René Descartes 'cogito, ergo sum': 'I think, therefore I am', became the starting point for most discourse on the nature of things. This dictum does not advocate idealism. It does not assert that everything is necessarily a construct of the human mind. But it assumes that the world of things and beings is surveyed and interpreted from the point of view of a (...) single individual. Nowhere is this stance more entrenched than in the philosophy of science. To a remarkable degree the scientist is represented as studying the natural world as if alone in it, served only by mindless assistants who might as well be replaced by machines. Scientific theories are presented as systems of thought conjured up and tested by that same individual in a further series of single-headed operations. Research results are formulated and treated philosophically as the independent findings of lone explorers, each reporting the evidence of their own eyes and their rational inferences concerning the hidden mechanisms by which these personal percepts might be generated. Our epistemological role models are Robinson Crusoe and Sherlock Holmes, self-sufficient intellectuals to whom their human companions, Friday and Watson, are mere stooges. (shrink)

The Branch of Social Sciences of the Russian Academy of Sciences (RAS), the Institute of Sociology of the Federal Center for Theoretical and Applied Sociology of the RAS, the RAS Institute of Philosophy, and the RAS Institute of Psychology are arranging “Individualization and Collectivism in Contemporary Russian Society” scientific conference, to be held in Moscow, April 2024. The event marks the 300th anniversary of the Russian Academy of Sciences and the 95th birth anniversary of the Russian philosopher and social theorist (...) A.S. Akhiezer. Its primary objective is to foster the development of criteria for analyzing intersubjective relations within the act of social development. The conference’s focus on the investigation of social development is grounded in the dominants of contemporary philosophical-sociological non-classics and proposes several topics for discussion. These include the transition from the absolutization of Kant’s categorical imperative, which mandates the consideration of humans solely as the ultimate end in the system of intersubjective communication and the knowledge process, to an alternative consideration of humans as means of self-improvement and a crucial resource for social development (V.S. Bibler). It encompasses the rejection of absolutizing the function of contrasting faith and knowledge, the Self and the Other, the “own” and the “foreign,” scientific and everyday consciousness (V.A. Lectorsky, I.T. Kasavin, V.N. Porus). The interpretation of the meaning of personality shifts from concepts like cogito ergo sum, “pure Self,” “Self,” “Ego,” “Super-,” to the “ability of the Self to respond to the call of the Other,” thereby forming the smallest cell of the socio-individual as a synthesis of the social and the individual (M.M. Bakhtin, V.A. Lectorsky, R.S. Grinberg). Overcoming the established inequality of economic systems is addressed through the socio-individualism of small and medium-sized enterprises (A.S. Akhiezer, R.S. Grinberg). The conference also anticipates discussions on the following topics: How do the transfer and exchange of accumulated global knowledge from the individual to the other, and vice versa, contribute to the formation of small creative groups, serving as a communicative platform for nurturing socially oriented individuals – agents of social development? Moreover, how can dialogue be effectively constructed among participants of partnership relations who operate on differing premises (J.-P. Sartre)? The discussion is aimed at contemplating the contradictory, oxymoronic, yet dialogue and synthesis-oriented concepts of “individualization of the social,” “socially oriented individual,” and “socio-individualism.”. (shrink)

According to Thomas Kuhn, the entrenchment of a paradigm, especially in the critical stages when facing anomalies, requires the further suppression of competing ideas. This essay addresses the unconscious entrenchment of European modernist aesthetics in the everyday, especially in the American suburbs of the 1950s, and its popular and cultural manifestations. Taking Levittown as a starting point, modernist architectural principles have since its construction radiated into the mass-housing market and materialized in housing development projects that have led to the rise (...) of suburbia and, more recently, the New Urbanism. Despite the conventional separations of modernism from the more criticized mass-housing development, the same principles of security, shelter, community, and utopia are present in each. Presented by some architects as a postmodernist aesthetic, the central tenets of modernism are still pursued and reimagined as timeless principles in the building of new housing communities, recycled and reconstituted to meet the dreams and desires of the public—a utopia that is both avant-garde and kitsch. (shrink)

This volume represents a magnum opus by Wolfgang Weidlich, summarizing his long work in the area of sociodynamics. It lays out the origins and development of his ideas on this topic, presents a variety of applications drawn from his previous work, and offers some new insights and suggestions. For those acquainted with Professor Weidlich’s work it is a satisfying summing up. For those unacquainted with it, the book provides a good overview and discussion of what is involved in it, (...) both its weaknesses and its strengths. It has a definite predecessor, Weidlich’s 1983 book with his frequent coauthor, Günter Haag, Concepts and Models of a Quantitative Sociology, but goes well beyond the arguments and models presented in that volume. (shrink)

No research thus far has attempted to examine ethical decision- making in corporate entrepreneurial organizations. Results of such study would provide management executives with insights on what action, if any, is essential for achieving business ethics and corporate entrepreneurship simultaneously. This paper argues, theoretically, that the work characteristics, organizational characteristics, and some individual characteristics in a corporate entrepreneurial organization are conducive to ethical decisions. These characteristics help mitigate the adverse impact of the turbulent environments on ethical decision- making behavior. Based (...) on these arguments, a tentative model of ethical decison-making in corporate entrepreneurial organization is constructed. (shrink)

Physical literacy has received considerable attention in the field of physical education and physical activity worldwide. According to recent studies, the level of physical fitness among Chinese university students is gradually decreasing. This study aims to examine the impact of the PF level on PA and PL, as well as the relationships among PF, PA, and PL, in Chinese university students. Participants comprised 798 university students in Chongqing, China. Participants completed the tests of vital capacity, cardiorespiratory fitness, muscular strength, and (...) flexibility, according to the National Physical Fitness Measurement Standards Manual, as well as questionnaires on PA and PL. The independent t-tests were conducted to examine sex differences in the evaluated variables, and the Pearson’s correlation between each PF test and PL attributes and PA was calculated according to sex. In addition, the independent t-tests were conducted to determine whether the PF level had an effect on PL attributes and PA at various intensities. Significant sex differences were found in the PF domains of vital capacity, muscular strength, and aerobic fitness, with higher scores in men than in women, but not in the PF domain of flexibility and total PL score. Furthermore, the PF domains of muscular strength and aerobic fitness were significantly and positively correlated with the PL attributes of confidence and physical competence in both men and women, while the PF domains of vital capacity and aerobic fitness were significantly and positively correlated with the PL attribute of motivation in men. In addition, PL was significantly and positively associated with cardiorespiratory fitness, vital capacity, muscular strength, and flexibility among participants in the fit group. These findings support advocating for increased participation in PA in university students and using PL as a tool to improve PF components. (shrink)