The objective of this research programme is to contribute to the establishment of the emerging science of Formal Ontology in Information Systems via a collaborative project involving researchers from a range of disciplines including philosophy, logic, computer science, linguistics, and the medical sciences. The researchers will work together on the construction of a unified formal ontology, which means: a general framework for the construction of ontological theories in specific domains. The framework will be constructed using the axiomatic-deductive method of modern (...) formal ontology. It will be tested via a series of applications relating to on-going work in Leipzig on medical taxonomies and data dictionaries in the context of clinical trials. This will lead to the production of a domain-specific ontology which is designed to serve as a basis for applications in the medical field. (shrink)
General Ontological Language (GOL) is a formal framework for representing and building ontologies. The purpose of GOL is to provide a system of top-level ontologies which can be used as a basis for building domain-specific ontologies. The present paper gives an overview about the basic categories of the GOL-ontology. GOL is part of the work of the research group Ontologies in Medicine (Onto-Med) at the University of Leipzig which is based on the collaborative work of the Institute of Medical Informatics (...) (IMISE) and the Institute for Computer Science (IfI). It represents work in progress toward a proposal for an integrated family of top-level ontologies and will be applied to several fields of medicine, in particular to the field of Clinical Trials. (shrink)
Every domain-specific ontology must use as a framework some upper-level ontology which describes the most general, domain-independent categories of reality. In the present paper we sketch a new type of upper-level ontology, which is intended to be the basis of a knowledge modelling language GOL (for: 'General Ontological Language'). It turns out that the upper- level ontology underlying standard modelling languages such as KIF, F-Logic and CycL is restricted to the ontology of sets. Set theory has considerable mathematical power and (...) great flexibility as a framework for modelling different sorts of structures. At the same time it has the disadvantage that sets are abstract entities (entities existing outside the realm of time, space and causality), and thus a set-theoretical framework should be supplemented by some other machinery if it is to support applications in the ripe, messy world of concrete objects. In the present paper we partition the entities of the real world into sets and urelements, and then we introduce several new ontological relations between these urelements. In contrast to standard modelling and representation formalisms, the concepts of GOL provide a machinery for representing and analysing such ontologically basic relations. (shrink)
Agnes Heller conversó con la Redacción de Areté el 24 de abril de 2003, durante una visita a la Universidad Católica para dictar la Lección Inaugural del Año Académico de la Facultad de Letras y Ciencias Humanas. En la conversación estuvieron presentes los profesores Pepi Patrón, Fidel Tubino y Miguel Giusti.
This provocative book attempts to resolve traditional problems of identity over time. It seeks to answer such questions as 'How is it that an object can survive change?' and 'How much change can an object undergo without being destroyed'? To answer these questions Professor Heller presents a theory about the nature of physical objects and about the relationship between our language and the physical world. According to his theory, the only actually existing physical entities are what the author calls (...) 'hunks', four-dimensional objects extending across time and space. This is a major contribution to ontological debate and will be essential reading for all philosophers concerned with metaphysics. (shrink)
This book is the first attempt to think philosophically about the comic phenomenon in literature, art, and life. Working across a substantial collection of comic works author Agnes Heller makes seminal observations on the comic in the work of both classical and contemporary figures. Whether she's discussing Shakespeare, Kafka, Rabelais, or the paintings of Brueghel and Daumier Heller's Immortal Comedy makes a characteristic contribution to modern thought across the humanities.
In this book, one of the most distinguished scholars of German culture collects his essays on a figure who has long been one of his chief preoccupations. Erich Heller's lifelong study of modern European literature necessarily returns again and again to Friedrich Nietzsche. Nietzsche prided himself on having broken with all traditional ways of thinking and feeling, and once even claimed that he would someday be recognized for having ushered in a new millennium. While acknowledging Nietzsche's radicalism, Heller (...) also insists on the continuity of the story in which he does indeed occupy a central place. By considering Nietzsche in relation to Goethe, Rilke, Wittgenstein, Yeats, and others, Heller shows the philosopher's ambivalence toward the tradition he inherited as well as his profound effect on the thought and sensibility of those who followed him. It is hardly an exaggeration to say, as Heller does in his first essay, that Nietzsche is to many modern writers and thinkers--including Mann, Musil, Kafka, Freud, Heidegger, Jaspers, Gide, and Sartre--what St. Thomas Aquinas was to Dante: the categorical interpreter of a world, which they contemplate imaginatively and theoretically without ever much upsetting its Nietzschean structure. Thus it is Nietzsche's thought, so pervasively present in the themes of modernity, that gives coherence and unity to Heller's essays. What emerges from them is that, despite his iconoclastic declarations and unorthodox philosophical practices, Nietzsche deals with the human spirit's persistent concerns. His questions remain urgent, and even the answers, in all their contradictoriness, possess the commanding force of his inquiry. An example is the incompatibility of the famous extremes, the teaching of the U;bermensch and the Eternal Recurrence of All Things. These cancel each other out and yet grow from the same intellectual and spiritual roots, as is shown lucidly and cogently by one of Heller's most forceful essays, "Nietzsche's Terrors: Time and the Inarticulate." In fathoming the depth of this contradiction, Heller at the same time reveals the importance of Nietzsche for those who seek to understand the wellsprings of the epoch's disquiet, turmoil, and creativity. (shrink)
Machine generated contents note: Introduction Rudy Rucker; Part I. Perspectives on Infinity from History: 1. Infinity as a transformative concept in science and theology Wolfgang Achtner; Part II. Perspectives on Infinity from Mathematics: 2. The mathematical infinity Enrico Bombieri; 3. Warning signs of a possible collapse of contemporary mathematics Edward Nelson; Part III. Technical Perspectives on Infinity from Advanced Mathematics: 4. The realm of the infinite W. Hugh Woodin; 5. A potential subtlety concerning the distinction between determinism and nondeterminism W. (...) Hugh Woodin; 6. Concept calculus: much better than Harvey M. Friedman; Part IV. Perspectives on Infinity from Physics and Cosmology: 7. Some considerations on infinity in physics Carlo Rovelli; 8. Cosmological intimations of infinity Anthony Aguirre; 9. Infinity and the nostalgia of the stars Marco Bersanelli; 10. Infinities in cosmology Michael Heller; Part V. Perspectives on Infinity from Philosophy and Theology: 11. God and infinity: directions for future research Graham Oppy; 12. Notes on the concept of the infinite in the history of Western metaphysics David Bentley Hart; 13. God and infinity: theological insights from Cantor's mathematics Robert J. Russell; 14. A partially skeptical response to Hart and Russell Denys A. Turner. (shrink)
The force of [Heinrich von] Kleist's story "On the Marionette Theatre" . . . derives from roots deeply sunk into the soil of the past. It is a novel variation on a theme the first author of which may well be Plato. For according to Plato the human mind has been in the dark ever since it lost its place in the community of Truth, in the realm, that is, of the Ideas, the eternal and eternally perfect forms, those now (...) unattainable models which man in his exile is able to see and recognize only as shadows or imperfect copies. And this Platonic parable of the damage suffered by man's soul and consciousness is not unlike the Fall as it is narrated in Genesis. The Fall was the consequence and punishment of man's free will that for the first time had asserted itself against the universal God and rejoiced in a consciousness and pleasure entirely its own—tragically its own; for man had to forsake the indwelling in the supreme Intelligence and thus the harmony between himself and Being as such. The reward for this betrayal was the embarrassment and shame of self-consciousness, the hard labor of maintaining himself in his state of separation, and, soon to follow, the murderous misdeeds of the self-will named Cain. Better to have no mind than a mind thus deprived and impoverished and cruel. Erich Heller, Avalon Foundation Professor in the Humanities at Northwestern University, is the author of The Disinherited Mind: Essays in Modern German Literature and Thought; The Ironic Gentleman: Thomas Mann; The Artist's Journey into the Interior; and Franz Kafka. These books have also appeared in Germany in the author's own translations, and his Dir Wiederkehr der Unschuld [The return of innocence] was recently published there. See also: "Fiction, History, and Empirical Reality" by Murray Krieger in Vol. 1, No. 2; "Psychoanalysis and the Marionette Theater: Interpretation is Not Depreciation" by Margret Schaefer in Vol. 5, No. 1. (shrink)
In the context of giving this year’s Christian Wolff Lecture, Agnes Heller - looking back on her eventful life and the current political situation in Hungary - reflects on the relationship between philosophy and politics. The changes in her concept of freedom are closely related to her experience of various kinds of political oppression. However, Heller expresses wariness concerning the role of philosophical thought in politics, arguing that philosophy and politics are based on two distinct, incommensurate concepts of (...) truth. She defends a pluralistic approach to truth against the allegation of relativism and subsequently characterizes philosophy as a unique form of storytelling. Heller shares with us her observations on philosophy under modern conditions and closes the interview with a very personal tale. (shrink)
A Short History of My Philosophy is an autobiographic account of Agnes Heller's intellectual and academic career. It traces the development of ideas and gives a thorough account of some of Agnes Heller's most influential works.
Daniel Heller contends that public education is in a downward spiral because we have failed to notice the erosion of the basic curricular dimensions which support the preparation of students as active participants in our ever-changing world. While many books explain procedural knowledge such as how to differentiate instruction, how to create standards-based curriculum, or how to write a constructivist lesson—Curriculum on the Edge of Survival discusses the "what" and "why" rather than the how. What is the purpose of (...) schools in a free, democratic society, and why is the answer to that question crucial in deciding the most fundamental questions about curriculum? (shrink)
Daniel Heller contends that public education is in a downward spiral because we have failed to notice the erosion of the basic curricular dimensions which support the preparation of students as active participants in our ever-changing world. While many books explain procedural knowledge such as how to differentiate instruction, how to create standards-based curriculum, or how to write a constructivist lesson, the second edition of Curriculum on the Edge of Survival discusses the "what" and "why" rather than the how. (...) What is the purpose of schools in a free, democratic society, and why is the answer to that question crucial in deciding the most fundamental questions about curriculum? (shrink)
Questo inedito di Ágnes Heller costituisce un approfondimento di un particolare aspetto della sua teoria della morale, la cosiddetta ‘estetica morale’ relativa all’analisi del nesso fra bontà dell’individuo e manifestazione estetica di tale bontà nell’azione e nel carattere della sua personalità. Il saggio offre, in primo luogo, una sintesi della teoria morale complessiva di Heller, presentandone alcuni temi fondamentali – la scelta esistenziale della morale, la sintesi tra formalismo e teleologismo in etica – per poi introdurre il problema (...) dell’estetica morale, e in particolare le condizioni del giudizio etico relativo alla bontà della persona, la rilevanza morale dei sentimenti, la differenza etica fra persona bella e persona sublime.This Heller’s essay, published here for the first time, concerns a specific part of her Theory of Morals: the moral aesthetics, i.e. the relation between individual goodness and its manifestation in the way of acting and in the character of the personality. First, the essay presents a summary of Heller’s ethics: the role of the existential choice of goodness, the link between formalism and teleologism. Then, it analyses some themes of the moral aesthetics like the conditions of ethical judgment on the whole person’s goodness, the moral aspect of feelings, the ethical difference between beautiful and sublime person. (shrink)
In this book, one of the most distinguished scholars of German culture collects his essays on a figure who has long been one of his chief preoccupations. Erich Heller's lifelong study of modern European literature necessarily returns again and again to Friedrich Nietzsche. Nietzsche prided himself on having broken with all traditional ways of thinking and feeling, and once even claimed that he would someday be recognized for having ushered in a new millennium. While acknowledging Nietzsche's radicalism, Heller (...) also insists on the continuity of the story in which he does indeed occupy a central place. By considering Nietzsche in relation to Goethe, Rilke, Wittgenstein, Yeats, and others, Heller shows the philosopher's ambivalence toward the tradition he inherited as well as his profound effect on the thought and sensibility of those who followed him. It is hardly an exaggeration to say, as Heller does in his first essay, that Nietzsche is to many modern writers and thinkers—including Mann, Musil, Kafka, Freud, Heidegger, Jaspers, Gide, and Sartre—what St. Thomas Aquinas was to Dante: the categorical interpreter of a world, which they contemplate imaginatively and theoretically without ever much upsetting its Nietzschean structure. Thus it is Nietzsche's thought, so pervasively present in the themes of modernity, that gives coherence and unity to Heller's essays. What emerges from them is that, despite his iconoclastic declarations and unorthodox philosophical practices, Nietzsche deals with the human spirit's persistent concerns. His questions remain urgent, and even the answers, in all their contradictoriness, possess the commanding force of his inquiry. An example is the incompatibility of the famous extremes, the teaching of the _Übermensch_ and the Eternal Recurrence of All Things. These cancel each other out and yet grow from the same intellectual and spiritual roots, as is shown lucidly and cogently by one of Heller's most forceful essays, "Nietzsche's Terrors: Time and the Inarticulate." In fathoming the depth of this contradiction, Heller at the same time reveals the importance of Nietzsche for those who seek to understand the wellsprings of the epoch's disquiet, turmoil,_ and_ creativity. (shrink)
This book provides a comprehensive insight into the ways in which psychoanalysts think and work. Mary Brownescombe Heller and Sheena Pollet bring together internationally known contributors trained at the Institute of Psychoanalysis to explore the broad range of clinical work, thinking, and teaching undertaken with children, families, adults and staff by psychoanalysts in the UK public health sector. Divided into four sections, _The Work of Psychoanalysts in the Public Health Sector_ covers: clinical work with parents and young children clinical (...) work with adults and their families analytic thinking in health service practice analytic support for health service staff. Experienced psychoanalysts discuss work with various client groups including parents with babies, children, adolescents who self harm, and adults with serious mental health conditions and psychosis. The book also explores how psychoanalytically-informed work can be used alongside other treatment methods, and how health service staff can best be trained and supported. _The Work of Psychoanalysts in the Public Health Sector_ offers the reader a broad perspective and a clear understanding of the various analytical concepts used in clinical practice. It will be invaluable reading for anyone interested in, or already using psychoanalytic ideas and techniques in the health sector, as well as students in training. (shrink)
This "open letter" examines Agnes Heller's seemingly ambivilent position on feminism, as well as her pedegogy, her reading of Plato, her "ethics of personality," and her positions on critique and on "everyday life.".
In the standard narrative of her life, Barbara McClintock discovered genetic transposition in the 1940s but no one believed her. She was ignored until molecular biologists of the 1970s "rediscovered" transposition and vindicated her heretical discovery. New archival documents, as well as interviews and close reading of published papers, belie this narrative. Transposition was accepted immediately by both maize and bacterial geneticists. Maize geneticists confirmed it repeatedly in the early 1950s and by the late 1950s it was considered a (...) classic discovery. But for McClintock, movable elements were part of an elaborate system of genetic control that she hypothesized to explain development and differentiation. This theory was highly speculative and was not widely accepted, even by those who had discovered transposition independently. When Jacob and Monod presented their alternative model for gene regulation, the operon, her controller argument was discarded as incorrect. Transposition, however, was soon discovered in microorganisms and by the late 1970s was recognized as a phenomenon of biomedical importance. For McClintock, the award of the 1983 Nobel Prize to her for the discovery of movable genetic elements, long treated as a legitimation, may well have been bittersweet. This new look at McClintock's experiments and theory has implications for the intellectual history of biology, the social history of American genetics, and McClintock's role in the historiography of women in science. (shrink)
This article is a response to Barbara Forrest’ 2011 Synthese article, “On the Non-Epistemology of Intelligent Design.” Forrest offers an account of my philosophical work that consists almost entirely of personal attacks, excursions into my religious pilgrimage, and misunderstandings and misrepresentations of my work as well as of certain philosophical issues. Not surprisingly, the Synthese editors include a disclaimer in the front matter of the special issue in which Forrest’s article was published. In my response, I address three topics: (...) (1) My interest in Intelligent Design (ID) and public education and why as a Thomist I have grown more skeptical and explicitly critical of ID over the years, (2) the sorts of philosophical mistakes with which Forrest’s article is teeming, and (3) my Christian faith, religious exclusivism, and interfaith dialogue. (shrink)
Contents: John BURNHEIM: Introduction. Mihály VAJDA: A Lover of Philosophy - A Lover of Europe. Phillippe DESPOIX: On the Possibility of a Philosophy of Values. A Dialogue within the Budapest School. Martin JAY: Women in Dark Times: Agnes Heller and Hannah Arendt. Johann P. ARNASON: The Human Condition and the Modern Predicament. Richard J. BERNSTEIN: Agnes Heller: Philosophy, Rational Utopia and Praxis. Zygmunt BAUMAN: Narrating Modernity. Peter BEILHARZ: Theories of History - Agnes Heller and R.G. Collingwood. Richard (...) WOLIN: Heller's Theory of Everyday Life. Paul HARRISON: Radical Philosophy and the Theory of Modernity. Arthur J. JACOBSON: The Limits of Formal Justice. Peter MURPHY: Civility and Radicalism. Peter MURPHY: Pluralism and Politics. Victoria CAMPS: The Good Life: A Moral Gesture. Laura BOELLA: Philosophy Beyond and the Baseless and Tragic Character of Action. György MÁRKUS: The Politics of Morals. Agnes HELLER: A Reply to My Critics. The Bibliography of Agnes Heller. (shrink)
Mitchell: Could we begin by discussing the problem of public art? When we spoke a few weeks ago, you expressed some uneasiness with the notion of public art, and I wonder if you could expand on that a bit.Kruger: Well, you yourself lodged it as the “problem” of public art and I don’t really find it problematic inasmuch as I really don’t give it very much thought. I think on a broader level I could say that my “problem” is with (...) categorization and naming: how does one constitute art and how does one constitute a public? Sometimes I think that if architecture is a slab of meat, then so-called public art is a piece of garnish laying next to it. It has a kind of decorative function. Now I’m not saying that it always has to be that way—at all—and I think perhaps that many of my colleagues are working to change that now. But all too often, it seems the case.Mitchell: Do you think of your own art, insofar as it’s engaged with the commercial public sphere—that is, with advertising, publicity, mass media, and other technologies for influencing a consumer public—that it is automatically a form of public art? Or does it stand in opposition to public art?Kruger: I have a question for you: what is a public sphere which is an uncommercial public sphere? Barbara Kruger is an artist who works with words and pictures. W. J. T. Mitchell, editor of Critical Inquiry, is Gaylord Donnelly Distinguished Professor of English and art at the University of Chicago. (shrink)
The history of emotions is a burgeoning field—so much so, that some are invoking an “emotional turn.” As a way of charting this development, I have interviewed three of the leading practitioners of the history of emotions: William Reddy, Barbara Rosenwein, and Peter Stearns. The interviews retrace each historian’s intellectual-biographical path to the history of emotions, recapitulate key concepts, and critically discuss the limitations of the available analytical tools. In doing so, they touch on Reddy’s concepts of “emotive,” “emotional (...) regime,” and “emotional navigation,” as well as on Rosenwein’s “emotional community” and on Stearns’s “emotionology” and offer glimpses of each historian’s ongoing research. The interviews address the challenges presented to historians by research in the neurosciences and the like, highlighting the distinctive contributions offered by a historical approach. In closing, the interviewees appear to reach a consensus, envisioning the history of emotions not as a specialized field but as a means of integrating the category of emotion into social, cultural, and political history, emulating the rise of gender as an analytical category since its early beginnings as “women’s history” in the 1970s. (shrink)
In this response to essays by Barbara J. King, Gregory R. Peterson, Wesley J. Wildman, and Nancy R. Howell, I present arguments to counter some of the exciting and challenging questions from my colleagues. I take the opportunity to restate my argument for an interdisciplinary public theology, and by further developing the notion of transversality I argue for the specificity of the emerging theological dialogue with paleoanthropology and primatology. By arguing for a hermeneutics of the body, I respond to (...) criticism of my notion of human uniqueness and argue for strong evolutionary continuities, as well as significant discontinuities, between primates, humans, and other hominids. In addition, I answer critical questions about theological methodology and argue how the notion of human uniqueness, theologically restated as the image of God, is enriched by transversally appropriating scientific notions of species specificity and embodied personhood. (shrink)
The German poet Barbara Köhler's 2007 poem-cycle Niemands Frau [Nobody's Wife] is more than a feminist response to Homer's Odyssey. In shifting the focus from the escapades of the hero Odysseus to the web of women characters that populates Homer's epic poem – Nausicaa, Circe, the Sirens, Helen, Ino Leucothea, the shades of the dead women whom Odysseus meets in Hades, and “Nobody’s wife” Penelope – Köhler also undertakes a grammatical shift: from the masculine singular pronoun “er” to the (...) polyvalent pronoun “sie” that denotes the feminine singular, the gender-unmarked plural and the formal “you.” “Sie” acts as the “quantum linguistic particle” that transports the reader from a world analogous to that conceived by Newtonian physics into a quantum universe of plural probabilities. Köhler's work explores the difference in power dynamics that results from this transformation, generating intriguing ways of reconceiving subjectivity, relationality, rationality, and authorship. Taken at their word, the poems open up a prospect of no longer insisting on the sovereign individual subject and his linear modes of narration, inheritance, calculation and grammatical proposition. (shrink)
Santa Barbara County exhibits some of the highest rates of food insecurity in California, as well as in the United States. Through ethnographic research of three low-income, predominantly Latino communities in Santa Barbara County, this study examined the degree to which households had been experiencing heightened levels of food insecurity since the economic recession and ensuing coping strategies, including gender-specific repercussions and coping strategies. Methods included administering a survey with 150 households and conducting observation and unstructured interviews at (...) various local food-centered venues. Results indicated that households from the three communities were experiencing heightened levels of food insecurity and that all three communities were employing diversification of procurement, adjustments to a reduced or limited food budget, reliance on food assistance, and revitalization of the home as a site of domestic food production and preparation as coping strategies. The results also suggested that women suffered disproportionately higher psychological and physical costs associated with compounding crises. In conclusion, the experiences narrated by low-income households reflect a form of citizenship that appears compromised by a host of variables perceived to exist outside the realm of local control. Shifting toward an operational framework of food sovereignty may allow these communities to become more resilient in the face of future political, environmental, social, and economic stressors. (shrink)
This book investigates one of the oldest questions of legal philosophy---the relationship between law and legitimacy. It analyses the legal theories of three eminent public lawyers of the Weimar era, Carl Schmitt, Hans Kelsen, and Hermann Heller. Their theories addressed the problems of legal and political order in a crisis-ridden modern society and so they remain highly relevant to contemporary debates about legal order in the age of pluralism. Schmitt, the philosopher of German fascism, has recently received much attention. (...) Kelsen is well-known as one of the main exponents of the philosophy of legal positivism. Heller is virtually unknown outside Germany. Dyzenhaus exposes the dangers of Schmitt's legal philosophy by situating it in the legal context of constitutional crisis to which he responded. He also points out the severs inadequacies of Kelsen's legal positivism. In a wide-ranging account of the predicaments of contemporary legal and political philosophy, Heller's position is argued to be the most promising of the three. (shrink)
"When you find yourself neck deep in shit, start making bricks," or so I was advised by Luanne T. Frank, a faculty member during my graduate days, who was deftly "translating" Heidegger for us during one class session. And now, decades later, I look around and think, "I'd better get busy, really busy."With that prelude, and apologies to those weak of stomach or imagination—but this is not the time to be queasy—I approach Barbara Cassin's Sophistical Practice: Toward a Consistent (...) Relativism. Indeed, the paperback cover image is of a man knee deep in water, at the least, and he looks down reflectively, somberly, as if to ask: "Really? What to do?"When I first read Cassin's volume—a collection of previously... (shrink)
Stanley Cavell reflects on the writing of Barbara Cassin in light of his interest in interpreting certain philosophers as "philosophically destructive," where this destructiveness may in fact be understood as philosophically creative. Cavell suggests that the writings of Austin and Wittgenstein may be considered in these terms, and speculates on the potential interest these writers might have for Cassin. Cassin's call for a rethinking of philosophy might be seen as uniquely essential to the practice of Austin and Wittgenstein.
Barbara McClintock won the Nobel Prize in 1983 for her discovery of mobile genetic elements. Her Nobel work began in 1944, and by 1950 McClintock began presenting her work on "controlling elements." McClintock performed her studies through the use of controlled breeding experiments with known mutant stocks, and read the action of controlling elements (transposons) in visible patterns of pigment and starch distribution. She taught close colleagues to "read" the patterns in her maize kernels, "seeing" pigment and starch genes (...) turning on and off. McClintock illustrated her talks and papers on controlling elements or transposons with photographs of the spotted and streaked maize kernels which were both her evidence and the key to her explanations. Transposon action could be read in the patterns by the initiated, but those without step by step instruction by McClintock or experience in maize often found her presentations confusing. The photographs she displayed became both McClintock's means of communication, and a barrier to successful presentation of her results. The photographs also had a second and more subtle effect. As images of patterns arrived at through growth and development of the kernel, they highlight what McClintock believed to be the developmental consequences of transposition, which in McClintock's view was her central contribution, over the mechanism of transposition, for which she was eventually recognized by others. Scientific activities are extremely visual, both at the sites of investigation and in communication through drawings, photographs, and movies. Those visual messages deserve greater scrutiny by historians of science. (shrink)
An appreciation of the life and word of Barbara McClintock, with special emphasis on what made her a unique and visionary scientist. The obituary indicates unappreciated aspects of her work on biological sensing and how organisms restructure their genomes in response to challenges.
One of the many themes to which Agnes Heller's philosophy returns again and again is the theme of the home of the moderns. Although not necessarily her central philosophical theme, nonetheless, it opens onto the existential and multi-dimensional nature of the human condition in modernity, which her work permanently addresses.