In this article I argue that an adequate response to climate change requires an overcoming of the metaphysics of presence that is structuring our relationship with the weather. I trace the links between this metaphysics and the dominant way that the topic of climate change is being narrated, which is structured around the transition from diagnosis to cure, from the scientific reading to the technological writing of the weather. Against this narrative I develop a rather different account of the current (...) ecopolitical moment. I first argue that an understanding of anthropogenic climate change must be grounded in a biosemiotic analysis of the evolving metabolism between society and nature, one that is alert to the way that metabolism involves a folded relation between inside and outside, and that recognizes the constant deferral of biosemiotic meaning in ecological systems. I then use a deconstructive reading of climate technics to problematize the distinction between the diagnosis and solution of climate change, and expose modern scientific practices of reading the climate as already containing within themselves a notion of weather’s technological writability. Exploring the notion that previous transformations of the metabolic regime of society have always involved transformations of notions of the human, I conclude by sketching out a different way of reading and writing the weather, one that takes place in the ‘opening’ of climate change, that problematizes the idea of the human as the end of nature, and that thereby implies a more radical version of climate responsibility. (shrink)

Efforts to ban Autonomous Weapon Systems were both unsuccessful and controversial. Simultaneously the need to address the detrimental aspects of AWS development and proliferation continues to grow in scope and urgency. The article presents several regulatory solutions capable of addressing the issue while simultaneously respecting the requirements of military necessity and so attracting a broad consensus. Two much stricter solutions – regional AWS bans and adoption of a no first use policy – are also presented as fallback strategies in case (...) achieving AWS’ compliance with the Laws of Armed Conflict proved elusive. Together, the solutions presented form an outline of a flexible regulatory strategy able to adjust to different technological outcomes and providing a sensible compromise to solve the current deadlock on the AWS issue. (shrink)

The introductory chapter, entitled 'The Subject, Method and Scope of this Enquiry,' details how anthropology is to be pursued as a science and advocates the method of participant observation.

If a firm provides incentives by promoting those who have performed well in a job, it may transfer them to a job to which they are not well suited and agents are promoted to their levels of incompetence. Tournaments are an alternative to reputation as a means of ensuring that firms reward good performance when performance is unverifiable.

Reputation is often seen as central to the coordination of transactions in sharing economy platforms. Participants perform a double role regarding reputation management: while engaging in exchanges with other peers, they build their individual ‘reputation capital’ and simultaneously execute community oversight. In Couchsurfing (CS), a network often cited as paradigmatic of the sharing economy, there is, however, a clear bias for positive references. In the digital economy literature, participants’ friendly behaviour is understood as motivated by self-interest and an incentive to (...) maintain a positive reputation. Social research on reputation in CS attributes the bias to fear of retaliation, but also hints at norms of reciprocity leading travellers to require positive feedback for hospitality. This article analyses the lived experience of reputation management in CS and argues that participants seek to reconcile direct and general reciprocity. It proposes breaking these practices down into boundary-work and creative avoidance and argues these result in insufficient protection of inexperienced participants against problematic members. (shrink)

The interest shown in marginal groups is explained by a diversity of factors. On the threshold of the modern era appeared an abundant literature devoted to a description of the world of delinquency. More particularly, these were treatises on the mysteries of the forbidden quarters of the cities of the time and on the behavior and way of life of social groups living by swindling or fraud. This being drawn to the exotic and the unusual in society, which was not (...) unrelated to an awakening of ethnological curiosity, was also seen in the flowering of a type of literature which could be called “picaresque.” It had already appeared in the last centuries of the Middle Ages, but it came into full bloom only in the 16th and 17th centuries. The Spanish picaresque novel, because of its literary brilliance and its wide acceptance by the reading public, left in the shade a multitude of similar works coming from other European countries, from the English “rogue pamphlets” to the “rogue” literature of Germany and Holland to the tales of Polish and Czech vagabonds. These literary works are closely related to treatises which claimed to be based on eye-witness accounts or which claimed to report authentic events. In reality, they were all taken from fiction and demand comparison with documentary evidence. But the abundance of this type of literature and the success it enjoyed also indicate an early awareness by modern society of the growing importance of social groups living in contradiction to the norms, manners and customs in force at the time. (shrink)

This running account of the fighting shows the complex circumstances that surrounded the Warsaw Uprising and its tragic finale. The author recounts the frontline atmosphere, the fighting frequently taking place between two floors—even two rooms—of one house, the scant living space and the terrible air-raids on hospitals and clinics. A look back at sixty-three days in which superhuman courage and sacrifice walked hand in hand with fear and dejection.

The ethical Principle of Proportionality requires combatants not to cause collateral harm excessive in comparison to the anticipated military advantage of an attack. This principle is considered a major (and perhaps insurmountable) obstacle to ethical use of autonomous weapon systems (AWS). This article reviews three possible solutions to the problem of achieving Proportionality compliance in AWS. In doing so, I describe and discuss the three components Proportionality judgments, namely collateral damage estimation, assessment of anticipated military advantage, and judgment of “excessiveness”. (...) Some possible approaches to Proportionality compliance are then presented, such as restricting AWS operations to environments lacking civilian presence, using AWS in targeted strikes in which proportionality judgments are pre-made by human commanders, and a ‘price tag’ approach of pre-assigning acceptable collateral damage values to military hardware in conventional attritional warfare. The article argues that application of these three compliance methods would result in AWS’ achieving acceptable Proportionality compliance levels in many combat environments and scenarios, allowing AWS to perform most key tasks in conventional warfare. (shrink)

In this article the author argues that we need not just to ‘decolonize’ the Anthropocene but also to ‘desecularize’ it – to be aware that in the new age of the Earth we may be coeval with gods and spirits. Drawing particularly on the work of Gilles Deleuze, Félix Guattari and Georges Bataille, and using concepts from both thermodynamics and fluid dynamics, the author starts to develop an interdisciplinary theory of planetary spirit and use this to speak of both the (...) ‘laminar’ high gods of time that are being invoked to summon the story of Earth’s ongoing transformation into a canonical mythos, and the turbulent lower spirits of place which manifest particular, situated dynamics on an Earth crossed by interlocking gradients and flows of energy, value, power and entropy. He suggests that what might once have been distinct territorialized ‘cultures’ or ‘natures’ in which humans engaged in particular situated patterns of interaction with animals, spirits and other beings are increasingly being convened into a global multinatural system. (shrink)

In the Parthenon frieze, the time of mortals and the time of gods seem to merge. Dipesh Chakrabarty has argued that with the advent of the Anthropocene the times of human history and of the Earth are similarly coming together. Are humans entering the ‘monumental time’ of the Earth, to stand alongside the Olympian gods of the other geological forces? This article first looks at the cultural shifts leading to the modern idea of separate human and Earth histories. It examines (...) the changing use of monuments to mediate between human and other temporalities. It explores the use of ‘stratigraphic sections’ as natural monuments to mark transitions between the major time units of Earth history, and the erection of intentional monuments nearby. It suggests that the Anthropocene, as a geological epoch-in-the-making, may challenge the whole system of monumental semiotics used to stabilize our way of thinking about deep time. (shrink)

Contemporary tensions between science and religion cannot simply be seen as a manifestation of an eternal tension between reason and revelation. Instead, the modern secular, including science and technology, needs to be seen as a distinctive historical phenomenon, produced and still radically conditioned by the religious history of the West. Clashes between religion and science thus ought to be seen fundamentally as part of a dialogue that is internal to Western religious history. While largely agreeing with Caiazza's account of the (...) “magical” understanding of technology, I suggest that this needs to be seen as part of a more fundamental drift in religion and culture away from canonical meanings to more “indexical,” pragmatic ones—but also that technology is still inflected by soteriological meanings that were coded into modern technology at its very inception in the early modern period. I conclude by arguing that a recognition of science and technology's grounding in Western religious history can make possible a more fundamental encounter with religion. (shrink)