The cut and thrust of this paper is the re-examination of an age long belief and practice among the Ika people of Delta State and the Obolo of Rivers State which is aimed at discouraging the practice of witchcraft and sorcery. The study critically evaluates the phenomenon which includes necromancy, divination and poison ordeal and concludes that caution is needed as the act which involves human life is not without imperfection. The discourse is comparative as it examines the methods of (...) ascertaining death among the Ika and Obolo. It employs moral, social and philosophical springboards for the analysis. Some of the findings includes: belief in witchcraft is very strong among the people and age long practices to eradicate same will endure, if nothing is done to discourage it. A major constraint is that matters relating to witchcraft and sorcery are metaphysical and so difficult to verify.Keywords: Death, Ascertain, Cosmology, Necromancy, Divination and Ordeal by poison. (shrink)

ABSTRACT Drawing upon a distinction between epistemically and metaphysically motivated notions of a concept, I consider the insurmountable problems of theories that appeal to our epistemic capacities to address the problem of the nature of concepts satisfactorily. Prominent theories of concepts hold that primitive concepts must have internal structure if they are to account for the explanatory functions that cognitive scientists have attributed to such constructs as prototypes, exemplars, and theories. Vindicating the role of non-experimental philosophy in the critical examination (...) of empirical theories, I argue that the explanatory effectiveness of those constructs is orthogonal to an argument concerning the structure of primitive concepts. Conceptual atomism provides an alternative approach to individuating primitive concepts the precise formulation of which has yet to be worked out. Despite its unpopularity, the atomist alternative is still in a better position to face the question of what concepts are than its competitors. RESUMEN Haciendo una distinción entre nociones de concepto epistémica y metafísicamente motivadas, considero las dificultades insuperables que enfrentan las teorías que apelan a nuestras capacidades epistémicas para abordar el problema de la naturaleza de los conceptos. Las teorías de conceptos más importantes sostienen que los conceptos primitivos deben poseer una estructura interna para cumplir aquellas funciones explicativas que científicas y científicos cognitivos les han atribuido a constructos tales como prototipos, ejemplares y teorías. Reivindicando el aporte de la filosofía no experimental en la evaluación de teorías empíricas, planteo que un argumento a favor de la estructura de los conceptos primitivos es independiente del poder explicativo de dichos constructos. El atomismo conceptual proporciona un enfoque alternativo para individualizar conceptos primitivos cuya formulación precisa aún no se ha elaborado. Pese a su impopularidad, la alternativa atomista está en una mejor posición que sus rivales para enfrentar la pregunta acerca de qué tipo de cosas son los conceptos. (shrink)

The book provides a commentary on Plato's Republic which encourages the reader to be stimulated to philosophical thinking by Plato's wide-ranging discussions.

The emerging field of synthetic biology aims to engineer novel biological entities. The envisioned future bio-based economy builds largely on “cell factories”: organisms that have been metabolically engineered to sustainably produce substances for human ends. In this paper, we argue that synthetic biology’s goal of creating efficient production vessels for industrial applications implies a set of ontological assumptions according to which living organisms are machines. Traditionally, a machine is understood as a technological, isolated and controllable production unit consisting of parts. (...) But modified organisms, or hybrids, require us to think beyond the machine paradigm and its associated dichotomies between artificial and natural, organisms and artefacts. We ask: How may we conceptualise hybrids beyond limiting ontological categories? Our main claim is that the hybrids created by synthetic biology should be considered not as machines but as metabolic systems. We shall show how the philosophical account of metabolism can inform an ontology of hybrids that moves beyond what we call the “machine ontology”, considering that metabolism enables thinking beyond the dominant dichotomies and allows us to understand and design lifeforms in a bio-based economy. Thus, the aim of this paper is twofold: first, to develop the philosophical ontology of hybrids, and second, to move synthetic biology beyond the problematically limiting view of hybrids. (shrink)

Early philosophical accounts of explanation mistook the function of boundary conditions for that of contingent facts. I diagnose where this misunderstanding arose and establish that it persists. I...

Mental health issues are on the rise among early career researchers (ECRs), endangering the future of academia. Horizontal linkages among ECRs can play a role in building a reliable emotional support system. We offer four suggestions to overcome existing barriers and foster these linkages.

Leibniz puts forward an intriguing argument against the moral permissibility of chattel slavery in a text from 1703. This argument has three independent layers or sub-arguments. The first is that slavery violates natural rights. The second is that moral laws such as the principles of equity and piety oppose slavery, or at least severely limit the permissible actions toward slaves. The third and final layer is that slavery can at most be justified if the slave is permanently incapable of conducting (...) herself well. Yet, it is very doubtful that any actual human beings satisfy that description. This paper analyzes and evaluates Leibniz’s argument, which scholars have so far largely neglected. Even though some elements of the argument are not original to Leibniz, it is of considerable importance for the scholarship of early modern philosophy: it sheds light on Leibniz’s views not only on the moral status of slavery itself, but also on moral rights and obligations more generally. (shrink)

Recently, macroscopic accounts of chemical kind individuation have been proposed as alternatives to the microstructural essentialist account advocated by Kripke, Putnam, and others. These accounts argue that individuation of chemical kinds is based on macroscopic criteria such as reactivity or thermodynamics, and they challenge the essentialism that grounds the Kripke-Putnam view. Using a variety of chemical examples, I argue that microstructure grounds these macroscopic accounts, but that this grounding need not imply essentialism. Instead, kinds are individuated on the basis of (...) similarity of reactivity between substances, and microstructure explains similarity of reactivity. (shrink)

Leibniz portrays the most fundamental entities in his mature ontology in at least three different ways. In some places, he describes them as mind-like, immaterial substances that perceive and strive. Elsewhere, he presents them as hylomorphic compounds. In yet other passages, he characterizes them in terms of primitive and derivative forces. Interpreters often assume that the first description is the most accurate. In contrast, I will argue that the third characterization is more accurate than the other two. If that is (...) correct, Leibniz’s monadological metaphysics is even more radical than it initially seems: his ontology is best understood not as a substance-mode ontology but as a force ontology. At the metaphysical ground floor, we do not find substances that possess force; instead, we just find forces. Interpreting Leibniz as a force ontologist has far-reaching consequences. For instance, it requires us to reconsider the status of time in Leibniz’s system and to revise our understanding of appetitions and perceptions. (shrink)

National legislation, as well as arguments of experts, in Germany and Israel represent opposite regulatory approaches and positions in bioethical debates concerning end-of-life care. This study analyzes how these positions are mirrored in the attitudes of laypeople and influenced by the religious views and personal experiences of those affected. We qualitatively analyzed eight focus groups in Germany and Israel in which laypeople were asked to discuss similar scenarios involving the withholding or withdrawing of treatment, physician-assisted suicide, and euthanasia. In both (...) countries, respect for patient autonomy and patients’ wishes to die with dignity found broad consent. Laypeople argued in favor of accepting such wishes when they were put down in an advance directive. Laypeople in non-religious groups in both countries argued on the basis of a respect for autonomy for the possibility of euthanasia in severe cases but, at the same time, cautioned against its possible misuse. National contrast was apparent in the moral reasoning of lay respondents concerning the distinction between withholding and withdrawing treatment. The modern religious laypeople in Israel, especially, argued strongly, on the basis of the halakhic tradition, against allowing the withdrawal of treatment in accord with a patient’s wish. We conclude by discussing the emergent notion of shared responsibility and views of professional responsibility, which we connect through relevant cultural themes such as religion and national culture. (shrink)

My aim in this chapter is to explain how and why all human cognition depends on the body for Leibniz. I will show that there are three types of dependence: (a) the body is needed in order to supply materials, or content, for thinking; (b) the body is needed in order to give us the opportunity for the discovery of innate ideas; and (c) the body is needed in order to provide sensory notions as vehicles of thought. The third type (...) is intimately connected to the faculty of the imagination, which supplies the sensory vehicles of thought. Hence, the paper will also examine Leibniz’s account of that faculty and its operations. Before doing any of this, however, I will address the elephant in the room: Leibniz’s claim that mind and body do not interact at all, metaphysically speaking. The correspondence between mind and body is merely a matter of what he calls ‘pre-established harmony’. At first glance, this Leibnizian doctrine may suggest a radical disembodiment of all human cognition. Yet, I will argue that this is not the case and that, quite to the contrary, pre-established harmony requires that cognition is embodied in one important sense. (shrink)

This article examines the distinction between active matter and active materials, and it offers foundational remarks toward a system of classification for active materials. Active matter is typically identified as matter that exhibits two characteristic features: self-propelling parts, and coherent dynamical activity among the parts. These features are exhibited across a wide range of organic and inorganic materials, and they are jointly sufficient for classifying matter as active. Recently, the term “active materials” has entered scientific use as a complement, supplement, (...) and extension of “active matter.” At the same time, new work in the philosophy of science has considered the problem of how to classify the products of synthetic and laboratory processes, and the extent to which the aims of classifying natural kinds compare and contrasts with the aims of classifying these synthetic kinds. In this article, I apply those considerations to the problems of classifying and characterizing active materials. In doing so, I also argue for a conception of active materials’ coherent dynamical activity as multiscale, rather than emergent, and I discuss how the special non-equilibrium status of active materials factors in to classificatory concerns. (shrink)

In multi-stakeholder networks, actors from civil society, business and governmental institutions come together in order to find a common solution to a problem that affects all of them. Problems approached by such networks often affect people across national boundaries, tend to be very complex and are not sufficiently understood. In multi-stakeholder networks, information concerning a problem is gathered from different sources, learning takes place, conflicts between participants are addressed and cooperation is sought. Corporations are key actors in many networks, because (...) the problems addressed are frequently related to business activities. The aim of this article is to conceptualise multi-stakeholder networks by proposing a problem-centred stakeholder definition. From an analysis of several case studies, a life cycle model is deduced that distinguishes seven phases: initiation, acquaintance, first and second agreement, implementation, consolidation and institutionalisation. (shrink)

Movido no sólo por haber experimentado intensas ilusiones a lo largo de su vida, sino por su propia vocación teórica, y, una vez puesto a la tarea, por los sorprendentes hallazgos, en primer lugar, de que la palabra ilusión -«tan general, de tan larga historia, de tan claro linaje latino, común a tantas lenguas»- es algo privado del hispanohablante, y en segundo, de la casi absoluta ignorancia acerca de esta emoción, J. Marías aborda en este libro un insólito y fascinante (...) recorrido por este «secreto de la lengua española». A partir de aquí, y a través de sus distintos capítulos, Marías analiza con su indiscutible sabiduría las relaciones del término, y aquello que designa, con la imaginación, el tiempo, el deseo, la vocación, el amor y, por último, con la presencia y la ausencia del propio objeto de la ilusión. (shrink)

While the use of archives is common as a research methodology in the history and philosophy of science, training in archival methods is more often encountered as part of graduate-level training than in the undergraduate curriculum. Because many HPS instructors are likely to have encountered archival methods during their own research training, they are uniquely positioned to make effective pedagogical use of archives in classes comprised of undergraduate science students. Further, because doing this may require changing the way HPS instructors (...) think about the aims and varieties of archival research, archivists themselves can be valuable resources in developing archives-based learning activities for science students in HPS classrooms. In this article, we describe an archives-based learning activity developed for a population of primarily pre-medical students in a healthcare ethics class and discuss the pedagogical benefits of this activity. This activity was developed via a collaboration between an HPS instructor and an education archivist. Our hope is that this discussion may serve both as a proof of concept for the use of archives-based learning activities as tools for teaching HPS to science students, and as an argument for the unique benefits that archival engagement can impart to science students. (shrink)

In this paper, I draw from Kantian and Husserlian reflections on the self-awareness of thinking for a contribution to the cognitive phenomenology debate. In particular, I draw from Kant’s conceptions of inner sense and apperception, and from Husserl’s notions of lived experience and self-awareness for an inquiry into the nature of our awareness of our own cognitive activity. With particular consideration of activities of attention, I develop what I take to be Kant’s and Husserl’s “agentive” and “proprietary” accounts. These, I (...) believe, augment contemporary discussions in interesting ways and further bolster the case for cognitive phenomenology. Moreover, the historical comparison highlights a number of assumptions made today that were not yet part of the framework at the time of Kant or at the time of Husserl. This helps reflect on the legitimacy of these assumptions. (shrink)

We introduce a novel form of experimental knowledge that is the result of institutionally structured communication practices between farmers and university- and local community-based agronomists (agricultural extension specialists). This form of knowledge is exemplified in these communities’ uses of the concept of grower standard. Grower standard is a widely used but seldom discussed benchmark concept underpinning protocols used within agricultural experiments. It is not a one-size-fits-all standard but the product of local and active interactions between farmers and agricultural extension specialists. (...) Grower standard is in some ways similar to more familiar epistemic objects discussed in philosophy of experiment, such as controls or background conditions. However, we argue that grower standard is epistemically novel, due to how knowledge arising from it is coproduced by farmers and agricultural extension specialists. Further, in the United States, this knowledge coproduction is institutionally structured by federal legislature dating back to the 19th century. We use our analysis of grower standard to focus a discussion of the positionality of the coproducers as well as the epistemic products of this form of knowledge coproduction, and we explore the role extension work plays in shaping agricultural science more broadly. (shrink)

Leibniz sometimes tells us that there are only two fundamental types of mental states: perceptions and appetitions, that is, mental representations and desire-like states. While this may sound like an overly sparse ontology of mental states, the philosophy of mind that Leibniz builds from these elements is surprisingly nuanced and powerful. What makes this possible is that he distinguishes different sub-types of these mental states. Leibniz famously differentiates between unconscious and conscious perceptions, which gives him an advantage over philosophers like (...) Descartes, for whom all perceptions are conscious. He also distinguishes between reflective and unreflective perceptions, as well as between degrees of perceptual distinctness. Leibniz furthermore follows scholastic thinkers like Thomas Aquinas in distinguishing different types of appetitions. Uncovering what those are and what roles they play in Leibniz’s philosophy of mind are the central aims of this chapter. (shrink)

Moral rationalists and sentimentalists traditionally disagree on at least two counts, namely regarding the source of moral knowledge or moral judgements and regarding the source of moral motivation. I will argue that even though Leibniz's moral epistemology is very much in line with that of mainstream moral rationalists, his account of moral motivation is better characterized as sentimentalist. Just like Hume, Leibniz denies that there is a necessary connection between knowing that something is right and the motivation to act accordingly. (...) Instead, he believes that certain affections are necessary for moral motivation. On my interpretation, then, Leibniz is an externalist about judgements and motivation: he is committed to a gap between the judgement that something is morally right and the motivation to act accordingly. As a matter of fact, I will argue that there are two gaps. The first and less controversial one has to do with the fact that Leibniz reconciles his psychological egoism with ethical altruis.. (shrink)

This article investigates whether investors consider the reliability of companies’ sustainability information when determining the companies’ market value. Specifically, we examine market reactions (in terms of abnormal returns) to events that increase the reliability of companies’ sustainability information but do not provide markets with additional sustainability information. Controlling for competing effects, we regard companies’ additions to an internationally important sustainability index as such events and consider possible determinants for market reactions. Our results suggest that first, investors take into account the (...) reliability of sustainability information when determining the market value of a company and second, the benefits of increased reliability of sustainability information vary cross-sectionally. More specifically, companies that carry higher risks for investors (e.g., higher systematic investment risk, higher financial leverage, and higher levels of opportunistic management behavior) react more strongly to an increase in the reliability of sustainability information. Finally, we show that the benefits of an increase in the reliability of sustainability information are higher in times of economic uncertainty (e.g., during economic downturns and generally high stock price volatilities). (shrink)

Leibniz’s correspondence with Antoine Arnauld is one of the clearest and most comprehensive expressions of Leibniz’s philosophy in the so-called middle period. This chapter will explore the philosophical content of this correspondence. It will concentrate on four of the most central topics: (a) complete concepts and contingency, (b) substance and body, (c) causation, and (d) the special status of rational souls in God’s plan.

Recently, political models which employ lottery-selection instead of ballot voting have been proposed. Proponents argue that such lottocratic models can improve the representation of the population and reduce undemocratic influences. In this paper, I argue that these proposals also satisfy the egalitarian requirement of democracy. I claim that having an equal chance to be selected by lot is equally egalitarian as having an equally weighed vote for two reasons: first, having a chance to be selected by lot satisfies the requirement (...) for political justice better than electoral democracy, and second, it provides citizens with equal political influence and not merely equal impact. (shrink)

There is an ongoing expert debate with regard to financial incentives in order to increase organ supply. However, there is a lacuna of empirical studies on whether citizens would actually support financial incentives for organ donation.

A short overview, written for a primarily scientific audience, of how conceptual analysis and philosophy of science can assist in nanoscience research.

Leibniz is almost unique among early modern philosophers in giving final causation a central place in his metaphysical system. All changes in created substances, according to Leibniz, have final causes, that is, occur for the sake of some end. There is, however, no consensus among commentators about the details of Leibniz's views on final causation. The least perfect types of changes that created substances undergo are especially puzzling because those changes seem radically different from paradigmatic instances of final causation. Building (...) on my more general discussion of efficient and final causation in ‘Leibniz on Causation – Part 1,’ I will examine and assess some of the rival interpretations of Leibniz's account of final causation. (shrink)

This article offers an interpretive reconstruction of Heidegger’s first reference to the “inner truth of National Socialism” in the 1934/35 lecture course, Hölderlin’s Hymns “Germania” and “The Rhine”, which has remained unknown due to an editorial error. Focusing on the distinction Heidegger draws between Greek φύσις and natural science, it examines the way Heidegger conceives politics more originally through Hölderlin and the naming force of Nature. It then contextualizes Heidegger’s specific reference to National Socialism in terms of the then contemporary (...) debate between liberalism and the racially determined “new science,” arguing that Heidegger thinks the “inner truth of National Socialism” as a φύσις-event. (shrink)

ABSTRACT:Biomedical and philosophical traditions postulate the experience of pain either as quantifiable or as sociocultural phenomena. This critical assessment offers a close reading of Lara Parker’s Vagina Problems: Endometriosis, Painful Sex, and Other Taboo Topics (2020) and Abby Norman’s Ask Me About My Uterus: A Quest to Make Doctors Believe in Women’s Pain (2018), analyzing the authors’ use of language as a tool to comprehend and communicate pain. Norman’s and Parker’s memoirs narrate the lived experience of endometriosis, a condition diagnosed (...) almost exclusively in women and characterized by chronic pain. The essay looks at how metaphors are employed in living and narrating endometriosis in medical, social, and cultural settings that are highly skeptical of women’s pain and trace a shift in the use of pain metaphors towards an acceptance of the pain experience, which is conceptualized as empowering by the climax of the narrative. (shrink)

The vast majority of canonical early modern authors reject Aristotelian physics and metaphysics. Instead, many of them are mechanists, that is, they explain all natural change in the material world simply through the motions and collisions of inertial matter in motion. This typically means that they deny that there is immanent teleology in the natural world; sometimes, it even means eliminating purposiveness from natural philosophy altogether. Thus, some writers attempt to provide explanations of natural phenomena that do not rely on (...) teleology. Because this proves enormously difficult, others retain, or reintroduce, teleology in various forms. -/- The section “Rejections of Teleology” explores the reasons why certain early modern authors reject teleology more or less generally. The section “Defenses of Extrinsic Teleology” shows that quite a few writers embrace extrinsic teleology: they hold that many natural things and processes have ends in virtue of being part of God’s plan for the world. Some of these authors also advocate the use of teleology in natural philosophy, for instance, to discover natural laws. Finally, the section “Defenses of Immanent Teleology” shows that there are a few early modern philosophers and scientists who go even further than that, insisting on the need for immanent teleology in the natural world. (shrink)

Gottfried Wilhelm Leibniz (1646-1716) was a true polymath: he made substantial contributions to a host of different fields. Within the philosophy of mind, his chief innovations include his rejection of the Cartesian doctrines that all mental states are conscious and that non-human animals lack souls as well as sensation.

The mature Leibniz often describes monads as having two types of modifications: perceptions and appetites. But why would monads need appetites? When reading secondary literature about Leibniz, it can easily look as if appetites are superfluous: some scholars describe the inner workings of monads without saying much, if anything, about appetites. Instead, they focus on perceptions and explain the transition to new perceptions by reference to prior perceptions together with the underlying primitive force or law of the series. These interpretations (...) appear to be doing just fine without invoking appetites. And, in fact, there are texts in which Leibniz himself neglects appetites almost completely. Some passages suggest that perceptions cause other perceptions, and other texts indicate that the monads themselves cause perceptions directly. If that is the case, it is not clear what purpose appetites serve; they do not appear to be needed for explaining monadic change. One possible response to the question why monads need appetites is the following. Appetites, according to Leibniz, are monadic tendencies to transition to new perceptions. Perhaps without such tendencies, no change would occur in a monad. On this interpretation, a full explanation of monadic change needs to invoke tendencies, and those in turn are (or include) appetites. I think that this response is partially correct, as I will argue later. Yet, it does not fully explain the function of appetites. How precisely are appetites (viewed as tendencies) supposed to figure into the explanation—do they function as causes of change, and if so, what kinds of causes? Are they efficient, final, or formal causes, or perhaps causes of yet another type? Or might they figure into the explanation in some non-causal way? This paper explores possible answers to the question what role appetites play in the lives of monads. There is not enough time to discuss these answers in much detail or exhaust the logical space, but I will briefly consider the options that strike me as the most promising contenders. These options are: (1) appetites are superfluous; there is no sense in which they explain or cause monadic change; (2) appetites are formal causes; (3) appetites are final causes; (4) appetites are efficient causes; (5) appetites are ultimately the same as perceptions (or aspects of perceptions), and perceptions in turn cause or explain monadic change; and (6) appetites are not causally involved in monadic change, but they are explanatory in a loose, derivative sense. I will argue for a version of the last option. The resulting picture of monadic change is admittedly radical and strange but there are excellent reasons to embrace it. (shrink)

Summary Linus Pauling played a key role in creating valence-bond theory, one of two competing theories of the chemical bond that appeared in the first half of the 20th century. While the chemical community preferred his theory over molecular-orbital theory for a number of years, valence-bond theory began to fall into disuse during the 1950s. This shift in the chemical community's perception of Pauling's theory motivated Pauling to defend the theory, and he did so in a peculiar way. Rather than (...) publishing a defence of the full theory in leading journals of the day, Pauling published a defence of a particular model of the double bond predicted by the theory in a revised edition of his famous textbook, The Nature of the Chemical Bond. This paper explores that peculiar choice by considering both the circumstances that brought about the defence and the mathematical apparatus Pauling employed, using new discoveries from the Ava Helen and Linus Pauling Papers archive. (shrink)

It is easy to get the impression that Newton and Leibniz do not see eye to eye on anything. Yet, as is so often the case, a closer look reveals that matters are much more complicated. Despite their disagreements, the two are frequently on the same side of central scientific and philosophical debates. This entry discusses some of the main agreements and disagreements between Newton and Leibniz, starting with their methodologies and then turning to their views on space, motion, and (...) gravitation. (shrink)

ZusammenfassungKulturelle Zugehörigkeit und die Möglichkeit, diese auch in der Situation von Krankheit erleben zu können, wird als wesentliches Element kultursensibler Krankenversorgung gesehen. Hierfür scheint ein grundlegendes Verständnis kultureller Besonderheiten, wie auch die Reflexion auf die eigenen kulturellen Wurzeln besonders wichtig. Gleichzeitig besteht Konsens, dass kulturessentialistische Ansätze, die auf das Verbindende innerhalb einer Kultur in Abgrenzung zu anderen Kulturen rekurrieren, zu problematischen Vereinfachungen und stereotypen Zuschreibungen führen können. Vor diesem Hintergrund erscheinen Aussagen über Gruppen von Patienten mit ähnlichem kulturellen Hintergrund als (...) problematisch. Interkulturelle Bioethik bewegt sich in diesem Spannungsfeld, das sich auch auf theoretischer Ebene widerspiegelt: Aspekte wie Fremdheitserfahrungen und Missverständnisse werden im Kontext kultureller Verschiedenheit gedeutet. Der Beitrag geht der Frage nach, wie im Kontext von Medizin und Kultur Differenzen gesetzt und verstetigt werden und welche Rolle bioethisches Nachdenken dabei haben kann und soll. Aus der Perspektive der Ethik werden dabei zwei Aspekte besonders beleuchtet, zum einen, wie die bestehenden Differenzsetzungen strukturell verankert sind und mit Fragen von Macht und Interesse zusammenhängen. Hier wird untersucht, welche Fragen nach kultureller Identität insbesondere aus der Perspektive von Patienten hilfreich sind. Zum anderen wird in Bezug auf konkrete Handlungsfelder der Krankenversorgung untersucht, welche Ansätze einer kultursensiblen Ethik vor diesem Hintergrund gestärkt werden können, so dass im Alltag der Krankenversorgung ein Umgang mit Fragen von Kultur gefördert wird, der Raum für widersprüchliche Aspekte von kultureller Identität eröffnet. (shrink)