EPR-type measurements on spatially separated entangled spin qubits allow one, in principle, to detect curvature. Also the entanglement of the vacuum state is affected by curvature. Here, we ask if the curvature of spacetime can be expressed entirely in terms of the spatial entanglement structure of the vacuum. This would open up the prospect that quantum gravity could be simulated on a quantum computer and that quantum information techniques could be fully employed in the study of quantum gravity.
We review connections between the metric of spacetime and the quantum fluctuations of fields. We start with the finding that the spacetime metric can be expressed entirely in terms of the 2-point correlator of the fluctuations of quantum fields. We then discuss the open question whether the knowledge of only the spectra of the quantum fluctuations of fields also suffices to determine the spacetime metric. This question is of interest because spectra are geometric invariants and their quantization would, therefore, have (...) the benefit of not requiring the modding out of diffeomorphisms. Further, we discuss the fact that spacetime at the Planck scale need not necessarily be either discrete or continuous. Instead, results from information theory show that spacetime may be simultaneously discrete and continuous in the same way that information can. Finally, we review the recent finding that a covariant natural ultraviolet cutoff at the Planck scale implies a signature in the cosmic microwave background that may become observable. (shrink)
ABSTRACTThis paper criticizes Axel Honneth’s Idea of Socialism from a post-Marxist but nevertheless Marxian perspective. It focuses on the importance of particular political subjectivities for bringing about emancipatory transformations. Honneth’s decoupling of his revived conception of socialism from any kind of partisan subjectivity is not only overhasty. It also loses sight of the emergence of socialism as an idea in a proper Hegelian sense. Whilst Honneth contradictorily assumes that contemporary ethical life is already infused with a comprehensive normativity of social (...) freedom that points towards its further realization, such a tendency of normative and social universality has been largely eliminated by the regressions of neoliberal hegemony. In this historical situation, the becoming-hegemonic of social freedom depends on the polemical initiative of those kinds of political subjectivities which are theoretically excluded from Honneth’s conception of socialism. (shrink)
This essay explores how indigenous knowledge about plant and animal remedies was gathered, classified, tested, and circulated across wide networks of exchange for natural knowledge between Europe and the Americas. There has been much recent interest in the “bioprospecting” of local natural resources—medical and otherwise—by Europeans in the early modern world and the strategies employed by European travellers, missionaries, or naturalists have been well documented. By contrast, less is known about the role played by indigenous and Creole intermediaries in this (...) process. And yet, the transmission of knowledge between indigenous communities and the European cabinet was neither transparent nor natural, and often involved epistemological, linguistic, and religious obstacles. Drawing on printed and manuscript collections of indigenous remedies, written in colonial Mexico between the sixteenth and the eighteenth centuries, I focus on how local intermediaries, like creoles scholars, sought to overcome such obstacles by observing indigenous uses of remedies, by studying indigenous languages and by producing natural histories and pharmacopoeias in indigenous languages. Ultimately, behind the Creole participation in the transmission of indigenous remedies, one can point to political and cultural interests and to inclusive definitions of knowledge, which cut across oppositions between science and superstition, cabinet and field, centre and periphery. (shrink)
“The human being embodies a tension between a nature which has since been lost and an unreachable Divine Creator,” writes Rudolf Borchardt in his book The Passionate Gardener. And he continues: “The garden stands at precisely the center of this tension and displaces itself, in accord with its fluctuations in the epoch and the individual, toward one or the other: toward nature or creativity. This is the deepest reason for which the human being dreams that our origins lie in a (...) garden, and that the garden is the place in which we achieve enlightenment; this is why we hope to find redemption in a garden, and why we look for solace there.”2What Borchardt articulates so well is that a garden is not just an enactment of a.. (shrink)
From the aforesaid [considerations] the intellect can form an exceedingly exalted knowledgeable idea [cognitio] of God—an idea, first of all, of how it is that all things are present in God. And in this way the intellect can rise upwards unto a knowledge [cognitio] of God, who in Himself is most simple, even though all things are present in Him. And when the intellect sees Him, it sees all things in Him; nevertheless, He infinitely surpasses all things and is unqualifiedly (...) free of all things. And by means of such knowledge—as by means of one foot’s having been planted (viz., the foot of the intellect)—[that foot] can, draw after it the other foot, viz., the affections, by means of their love for God. And [the soul] can locate that [second foot] far more distantly, highly, perfectly, and firmly in God by means of its actual love. And it can do this repeatedly until, at length, the foot of love can remain fixed [out in front] when the foot of the intellect halts.1 And this [topic] is principally my intended focal-point in this present section. In accordance with the meaning of Blessed Dionysius [we may proceed] in a manner similar [to that of the foregoing illustration— proceed] on the basis of the fact (1) that God is all in all and (2) that all things are affirmed of Him and (3) that He is Being for all existing things and is Life for all living things and, in general, is all things and, nevertheless, (4) is nothing of all things by way of composition or inherence but (5) is super-elevated and super-exalted above all things. Hence, [Dionysius] reflects [as follows]: I know most assuredly that You exist and that You are all things and that I cannot know more than that You are exalted above all things. However, You are to be loved maximally because You are so great and so good that You cannot be known. And, thereafter, a man can leave behind all things and.. (shrink)
Ce volume collectif réunit les communications présentées à l’atelier de Lauterbad, qui s’est tenu les 23-26 février 2006. Il fait état des derniers avancements dans le domaine des corpus électroniques du français médiéval, tout en renseignant sur les modes de leur exploitation. Les quatre premières communications se penchent sur le Nouveau Corpus d’Amsterdam (désormais NCA). Les paramètres fondamentaux du NCA sont exposés par Pierre Kunstmann et Achim Stein dans leur article liminaire : il s’..