Arnold Come draws on Kierkegaard's major works, journals, and papers to reveal the humanist dimensions of his thought, highlighting the importance of the self as the central theme of all his writings.

Increasingly, our cities are confronted with crises. Fuelled by climate change and a loss of biodiversity, increasing inequalities and fragmentation, challenges range from social unrest and outbursts of violence to heatwaves, torrential rainfall, or epidemics. As crises require rapid interventions that overwhelm human decision-making capacity, AI has been portrayed as a potential avenue to support or even automate decision-making. In this paper, I analyse the specific challenges of AI in urban crisis management as an example and test case for many (...) super wicked decision problems. These super wicked problems are characterised by a coincidence of great complexity and urgency. I will argue that from this combination, specific challenges arise that are only partially covered in the current guidelines and standards around trustworthy or human-centered AI. By following a decision-centric perspective, I argue that to solve urgent crisis problems, the context, capacities, and networks need to be addressed. AI for crisis response needs to follow dedicated design principles that ensure (i) human control in complex social networks, where many humans interact with AI; (ii) principled design that considers core principles of crisis response such as solidarity and humanity; (iii) designing for the most vulnerable. As such this paper is meant to inspire researchers, AI developers and practitioners in the space of AI for (urban) crisis response – and other urgent and complex problems that urban planners are confronted with. (shrink)

Leibniz’s treatment of contingency proceeds by degrees and develops in parallel to the systematizations of his thought. In the time about the Confessio Philosophi, he sustains the idea of contingency on the possible as such, in the hypothetical necessity and in the divine creation. In the years previous to the systematization of the Discours de Métaphysique(1680-1686), Leibniz defends the idea of contingency through the following factors: the complete notion of substance, the infinite analysis of the truths and the first decree (...) of the divine will. (shrink)

There are two dominant trends in the humanitarian care of 2019: the ‘technologizing of care’ and the centrality of the humanitarian principles. The concern, however, is that these two trends may conflict with one another. Faced with the growing use of drones in the humanitarian space there is need for ethical reflection to understand if this technology undermines humanitarian care. In the humanitarian space, few agree over the value of drone deployment; one school of thought believes drones can provide a (...) utility serving those in need while another believes the large scale deployment of drones will exacerbate the already prevalent issues facing humanitarian aid providers. We suggest in this paper that the strength of the humanitarian principles approach to answer questions of aid provision can be complimented by a technology-facing approach, namely that of robot ethics. We have shown that for humanitarian actors we ought to be concerned with the risks of a loss of contextualization and de-skilling. For the beneficiary, we raise three concerns associated with the threat to the principle of humanity for this group: a loss of dignity by reducing human-to-human interactions; a threat to dignity through a lack of informational transparency; and, a threat to dignity by failing to account for the physiological and behavioral impacts of the drone on human actors. Although we acknowledge the obstacles associated with understanding the physiological and behavioral impacts we insist that the moral acceptability and desirability of drones in humanitarian contexts is dependent on the findings from such studies and that tailored ethical guidelines for drone deployment in humanitarian action be created to reflect the results of such studies. (shrink)

Although most Asian states are signatories to UNCLOS, which offers options for dispute resolution by either voluntary or compulsory processes, in reality fewer than a dozen Asian states have taken advantage of such an approach. The decision to adopt third-party mechanisms comes under great scrutiny and deliberation, not least because of the entailing legal procedures and the politically sensitive nature of disputes. Vietnam claims the second-largest maritime area in the South China Sea dispute after China. A comparison of two recent (...) cases—the arbitration between the Philippines and China and the conciliation between Timor-Leste and Australia—highlights the importance of selecting between binding and nonbinding decisions and framing a complaint. In particular, any legal action under UNCLOS should specify China’s claims and actions in areas that encroach on Vietnam’s claimed exclusive economic zone (EEZ) and violate international law. (shrink)

Can green growth policies help protect the environment while keeping the industry growing and infrastructure expanding? The City of Kitakyushu, Japan has actively implemented eco-friendly policies since 1967 and recently inspired the pursuit of sustainable development around the world, especially in the Global South region. However, empirical studies on the effects of green growth policies are still lacking. This study explores the relationship between road infrastructure development and average industrial firm size with air pollution in the city through the Environmental (...) Kuznets Curve (EKC) hypothesis. Auto-Regressive Distributed Lag (ARDL) and Non-linear Auto-Regressive Distributed Lag (NARDL) methods were applied on nearly 50-years’ time series data, from 1967 to 2015. The results show that the shape of the EKC of industrial growth, measured by average firm size, depends on the type of air pollution: inverted N-shaped relationships with NO2 and CO, and the U-shaped relationships with falling dust particle and Ox. Regarding infrastructure development, on the one hand, our analysis shows a positive effect of road construction on alleviating the amount of falling dust and CO concentration. On the other hand, the emissions of NO2 and Ox are shown to rise when plotted against road construction. The decline of CO emission, when plotted against both industrial growth and road development, indicates that the ruthlessness of the local government in pursuing green growth policies has been effective in this case. However, the story is not straightforward when it comes to other air pollutants, which hints at the limits of the current policies. The case of Kitakyushu illustrates the complex dynamics of the interaction among policy, industry, infrastructure, and air pollution. It can serve as an important reference point for other cities in the Global South when policies are formed, and progress is measured in the pursuit of a green economy. Finally, as an OECD SDGs pilot city and the leading Asian green-growth city, policymakers in Kitakyushu city are recommended to revise the data policy to enhance the findability and interoperability of data, as well as to invest in the application of big data. (shrink)

Can green growth policies help protect the environment while keeping the industry growing and infrastructure expanding? The City of Kitakyushu, Japan, has actively implemented eco-friendly policies since 1967 and recently inspired the pursuit of sustainable development around the world, especially in the Global South region. However, empirical studies on the effects of green growth policies are still lacking. This study explores the relationship between road infrastructure development and average industrial firm size with air pollution in the city through the Environmental (...) Kuznets Curve (EKC) hypothesis. Auto-Regressive Distributed Lag (ARDL) and Non-linear Auto-Regressive Distributed Lag (NARDL) methods were applied on nearly 50-years’ time series data, from 1967 to 2015. The results show that the shape of the EKC of industrial growth, measured by average firm size, depends on the type of air pollution: inverted N-shaped relationships with NO2 and CO, and the U-shaped relationships with falling dust particle and Ox. Regarding infrastructure development, on the one hand, our analysis shows a positive effect of road construction on alleviating the amount of falling dust and CO concentration. On the other hand, the emissions of NO2 and Ox are shown to rise when plotted against road construction. The decline of CO emission, when plotted against both industrial growth and road development, indicates that the ruthlessness of the local government in pursuing green growth policies is effective in this case. However, the story is not straightforward when it comes to other air pollutants, which hint at limits in the current policies. The case of Kitakyushu illustrates the complex dynamics of the interaction among policy, industry, infrastructure, and air pollution. It can serve as an important reference point for other cities in the Global South when policies are formed, and progress is measured in the pursuit of a green economy. Finally, as an OECD SDGs pilot city and the leading Asian green-growth city, policymakers in Kitakyushu city are recommended to revise the data policy to enhance the findability and interoperability of data as well as to invest in the application of big data. (shrink)

Fabrice Correia and Sven Rosenkranz’s book Nothing to Come: a Defence of the Growing Block Theory of Time offers an incredibly rich and skillful defense of the growing block theory (GBT), a view of time that arguably has much intuitive appeal, and which has been under attack from many sides. Nonetheless, I have to report that the book’s tense-logical course of treatment has not worked for me; I still struggle with making sense of the GBT. This article begins by (...) drawing out some implications of the book’s set up. First, the notion of existence in play here is not interpretable on the basis of ordinary usage. Second, it would be a mistake to take the tense-logical framework to have any metaphysical significance. I then articulate two main worries about their version of the GBT. The first worry takes a familiar shape: it is just hard to see how their view is dynamic in the relevant sense. The second worry is that the topic seems to have been changed. C&R’s logical system helps itself to key notions whose intended interpretation includes a solution to every metaphysical puzzle about the GBT, so that these puzzles are not so much addressed as enshrined in a formal system. That is, their view seems to answer the question of how language should behave, if the GBT were (somehow) true. (shrink)

Democracy to Come lays the groundwork of a new understanding of modern democracy. Rejecting the idea that democracy is a stable system fostered through regime change and the unidirectional transfer of concepts from the West to autocracies, Fred Dallmayr argues democracy must be relational - nurtured by different societies and cultures from within. In turn, democracy can never be a finished project, but will always be about its potential.

This monograph is a detailed study, and systematic defence, of the Growing Block Theory of time (GBT), first conceived by C.D. Broad. The book offers a coherent, logically perspicuous and ideologically lean formulation of GBT, defends it against the most notorious objections to be found in the extant philosophical literature, and shows how it can be derived from a more general theory, consistent with relativistic spacetime, on the pre-relativistic assumption of an absolute and total temporal order. -/- The authors devise (...) axiomatizations of GBT and its competitors which, against the backdrop of a shared quantified tense logic, significantly improves the prospects of their comparative assessment. Importantly, neither of these axiomatizations involves commitment to properties of presentness, pastness or futurity. The authors proceed to address, and defuse, a number of objections that have been marshaled against GBT, including the so-called epistemic objection according to which the theory invites skepticism about our temporal location. The challenge posed by relativistic physics is met head-on, by replacing claims about temporal variation by claims about variation across spacetime. -/- The book aims to achieve the greatest possible rigor. The background logic is set out in detail, as are the principles governing the notions of precedence and temporal location. The authors likewise devise a novel spacetime logic suited for the articulation, and comparative assessment, of relativistic theories of time. The book comes with three technical appendices which include soundness and completeness proofs for the systems corresponding to GBT and its competitors, in both their pre-relativistic and relativistic forms. -/- The book is primarily directed at researchers and graduate students working on the philosophy of time or temporal logic, but is of interest to metaphysicians and philosophical logicians more generally. (shrink)

The article seeks to advance the debate on Islam and secularism, not by thinking of secularism in terms of whether there is or should be state neutrality toward religion, but rather by proposing that we think in terms of a state neutrality that is anchored in pluralism to-come. The latter is not a future pluralism that will one day arrive but is rather characterized by a structural promise of openness to futurity which thus exposes us to absolute surprise simultaneously (...) of the best and the worst in plurality, the one never coming without opening the possibility of the other. The analysis is developed via a critical examination of the presuppositions of Abdullahi A. An-Na‘im’s book, Islam and the Secular State, supplemented with key ideas from Jacques Derrida’s political philosophy. I specifically propose to shift the debate on the question of Islam and state neutrality in two ways. First, I propose that instead of thinking in terms of secularism and its mechanism – civic reason – for sustaining pluralism in heterogeneous societies, we think in terms of a secularity and a civic reason, both of which presuppose a pluralism to-come. Second, I propose that we think not simply in terms of actual pluralism but rather in terms of an autoimmune pluralism. (shrink)

이 논문은 2018년 시작된 개헌 논의에 맞추어 ‘도래할’ 헌법(constitution to come)이 담고 있어야 할 정치철학의 내용이 무엇인지, 한나 아렌트의 헌정이론을 이론적 틀로 삼아 ‘새로운 시작’과 ‘인민헌정주의’라는 개념을 중심으로 논한다. 도래할 헌법이 반영해야할 혁명 정신의 근거로서 ‘2016-17년 촛불혁명’에서 시작하는 이 논의는 다음 세 단계를 거친다. 첫째, 초일상의 정치로서 혁명과 헌법의 관계를 논하고, 헌법이 지니는 ‘새로운 시작’의 기능에 대해 살펴본다. 둘째, 도래할 헌법의 정치철학적 기초로서 인민헌정주의의 특징을 ‘헌정민주주의’와 ‘포스트주권’의 개념을 통해 제시한다. 셋째, 인민헌정주의에 기초를 둔 새로운 시작이란 관점에서 ‘대한민국 기본질서를 어떻게 (...) 규정할 것인가’와 ‘자발적 동원의 혁명정신을 헌법에 담을 것인가’라는 두 논쟁을 분석하고 대안을 제시한다. 마지막으로 헌법의 혁명정신을 보존하기 위해서는 헌법제정 과정에서 시민들이 헌법의 공동저자(constitutional authorship)가 될 수 있는 제도적 채널이 확보되어야만 한다고 주장한다. (shrink)

In this paper we critically review Correia’s and Rosenkranz’s Nothing to Come. A Defence of the Growing Block Theory of Time, published by Springer in 2018. By taking into account the essential reliance of the book on tense logic, we bring out the existence of a conflict between their logical axioms, that presuppose truth bivalence even for statements concerning future contingents, and the principle of groundedness that they also advocate. According to this principle, a proposition Q is now groundedly (...) true as long as sometimes in the future it will be the case that there exists something that makes Q true. However, if the events that occur in 2060 do not exist unrestrictedly (for us, here in 2021), what, in reality, can possibly ground the truth (or falsity) of Q? In the second part of the paper, we concentrate on some conceptual difficulties raised by their brilliant attempt to adapt the growing block view of reality to a relativistic setting, based on what they call bow-tie presentism, according to which for each spacetime point s only s plus the spacelike-related region with respect to s exists. By extending temporal logic into a relativity-friendly spatiotemporal logic, we conclude by noting that Correia and Rosenkranz’s Nothing to Come makes very important strides in showing that there are technical ways to develop the growing block of reality into an ontology that coheres with relativity theories perfectly well, while retaining most of the distinctive content of classical growing block theory. (shrink)

Based on anthropological fieldwork in Yemen, this article examines the relationship between gender, mobility, and il/legality in the lives of Ethiopian domestic workers. Studies about migrant domestic workers in the Middle East often focus on abuse and exploitation, making a plea for the regulation of women’s legal status. Yet legal migration does not automatically mean that women gain more rights and become more mobile; regulation may also entail more control. The relationship between method of entry and legal status is not (...) fixed, and the boundaries between legality and illegality are often blurred, with women moving in and out of il/legality and legal organizations following illegal practices, and vice versa. Gendered state policies and practices also affect women’s space for maneuvering, and attempts at regulation may further restrict rather than increase their mobility. (shrink)

Jacques Derrida's The Animal That Therefore I Am (2008) presents a sustained reflection on a concept of ‘the animal’ that has underpinned the work of much of the philosophical tradition. Based on a series of lectures originally presented in 1997 Derrida's speculation on the question of the animal was thus written at a time when Derrida's thought was often turned to the motif of ‘to-come’ (see Derrida 1992; 1994) such that one may wonder at the apparent evasion, both in (...) Derrida's text and in its subsequent review, of the chance to think the two themes together, in the guise of ‘the animal-to-come’. Picking up on Derrida's asides on the verb ‘to follow’, this discussion considers what it might mean to follow, ‘methodically’ perhaps, the thought of ‘the animal-to-come’? What problems might it help to bring into focus and what forces and lineages may yet bear upon its very thought? And where in our thinking goes the animal if it is to remain always to come? (shrink)

Cosmopolitanism has ancient roots in the West and the East. A view that appeals to a quasi‐transcendental basis for cosmopolitan democracy can seem unacceptably ephemeral; yet a conditional view may amount to no more than a worldwide modus vivendi despite its claims to moral bonds of unity. This chapter shows how Jacques Derrida's notion of democracy or cosmopolitanism confronts this issue. Contemporary Marxism provides one of the most systematic characterizations and criticisms of the modern form of globalization. Derrida says that (...) he agrees with the spirit of Marxism, particularly its openness to transformative self‐critique and even more to “a certain emancipatory and messianic affirmation... or promise”. The notion of a “call” plays a pivotal role in Derrida's analysis of democracy and many of his other ideas. Derrida appeals to the notion of autoimmunity to formalize the sense in which he says democracy to come is “impossible.”. (shrink)

In his posthumously published Broken Hegemonies, Reiner Schürmann shows how the ‘tragic denial’ of the differend – between the universal and the singular, natality and mortality, institution and destitution – gives rise to hegemonies. When ‘the sovereign fantasm’ that grounds and anchors the hegemony expires, the hegemony gets withered away. Taking Schürmann’s insights as point of departure, this paper attempts to think of singularisation to come in messianic sense, as truly anarchic thought worthy of our time, that is, to (...) think without hegemonies. Such a messianic/eschatological tragic-anarchic thought can’t be understood as the dialectical operation of the universal’s antagonism to the particular. Beyond the dialectical opposition of the universal and the particular, differend of the singularisation to come can only be understood as the unheard of an-arché, that is, living without ‘why’. (shrink)

(From Liberty Fund:) The topics of church and state, religious toleration, the legal enforcement of religious practices, and religiously motivated violence on the part of individuals have once again become burning issues. Pierre Bayle’s Philosophical Commentary was a major attempt to deal with very similar problems three centuries ago. His argument is that if the orthodox have the right and duty to persecute, then every sect will persecute, since every sect considers itself orthodox. The result will be mutual slaughter, something (...) God cannot have intended. -/- The Philosophical Commentary takes its starting point from the words attributed to Jesus Christ in Luke 14:23, “And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be full.” Bayle contends that the word compel cannot mean “force.” From this perspective, he constructs his doctrine of toleration based on the singular importance of conscience. His point is not that coercion usually is ineffective in matters of faith but that, even when effective, it is wrong because it ignores the indispensability of the free conscience. (shrink)

The long history of the overlap of science and philosophy finds a focal point in cosmology. In an effort to examine what happens when science and deconstruction encounter, this essay thus begins with, and follows the path of, cosmology. I start by suggesting a new solution to the oldest question in cosmology: why is there something rather than nothing? From this, I attempt to outline the way in which necessity is thought to operate by means of natural laws, tracing the (...) sense in which science's demand for falsifiable claims creates an aporia in which its truths are not ultimately truthful and its necessity is not necessary. Focusing on the ways in which différance and the autoimmune can help us open up the work of science, I come to suggest two new tropes, that of apoptosis and the remainder, arguing that the inherent openness of science can be one of its strengths, especially if we ask the question of what remains to be asked once science has answered a question. (shrink)

Taking its departure from The Differend’s analysis of Auschwitz as a sign for the evental character of history, I argue that the looming ecological disaster we now face reveals both the continuing relevance and limits of Lyotard’s thought. While the form of political agency of the catastrophe to come involves a differend, this differend cannot be attached to a proper name, however problematic its mode of signification. This, however, suggests the even greater relevance of Lyotard’s treatment, in the conclusion (...) of The Differend, of capitalism in terms of temporal contradiction, as well as his theorization of oikos and ecology in subsequent works, where he distinguishes between the economic and the ecological. This distinction, I conclude, is rendered problematic by the catastrophe to come, as indeed is any attempt to draw an absolute distinction between “philosophical politics” and mere technocratic management or even to exclude speculation from the heart of philosophy. (shrink)

Featuring essays originally published in La Nouvelle Revue Française, this collection clearly demonstrates why Maurice Blanchot was a key figure in exploring the relation between literature and philosophy.

This paper analyzes the future of education, especially the future changes in education and the people that will occupy the field. What kind of people are we educating for the future? To answer this question, I will analyze the Deleuzo-Guattarian concept of people-yet-to-come by taking into account the new perception and explanation of time and space as well as the context of the Anthropocene. In the empirical part, interviews with experts from non-educational fields are used to discuss time and (...) space in education. Statements about the new features of people in the future reveal the picture of the future of education in the eyes of the experts and its correspondence to theoretical considerations and prognoses. (shrink)

This essay aims to identify several related themes that regularly appear in posthumanist scholarship but which have not been theorized sufficiently, including the rhetoric of temporal and historical rupture, the logic of dialectical reversal, the effacement of human/animal difference, and above all the critical ascendancy of the term “posthumanism” itself. If one of the aims of posthumanism is to render the face of the human unknowable to itself, then to what extent does the human that re-names itself “posthuman” do so (...) in order to lay claim once again to a dubious self-knowledge? The rhetoric of posthumanism, moreover, implies a progressive narrative that ironically mirrors the Enlightenment principles of perfectibility that it would oppose. Drawing from Derrida’s notion of the “democracy to come,” I argue that the advent of the posthuman must always remain deferred. Just as the promise of democracy remains unfulfilled, the posthuman must infinitely postdate its arrival in any present. (shrink)

Taking a cue from one of the most (in)famous postmodern thinkers, Friedrich Nietzsche, the essays in this book put forth “experiments” in thought rather than arguments for fixed conclusions. Blum brings John Howard Yoder to the same table with Nietzsche, Michel Foucault, and Jacques Derrida, and provides a provocative glimpse of what the resulting conversation might look like. As Anne Lamott and others have recently insisted, faith is not the opposite of doubt, but of certainty. Blum’s essays explore some of (...) our commonly held ways of talking about knowledge, meaning, commitment, and action. He suggests that some postmodern theoretical work, often dismissed or assumed to be anti-Christian, is well worth bringing into contemporary Anabaptist-Mennonite conversations about discipleship and corporate life. Part of the Polyglossia series, this book is intended for conversation among academics, ministers, and laypersons regarding knowledge, beliefs, and practices of the Christian faith. (shrink)

Perhaps the two most important world events during my thirty‐six years are the ending of the Cold War and the beginning of the Internet. Of those two, I think the latter is the more significant. The Internet has impacted my thinking in several ways. It has put me in touch with people I would not otherwise have met and whose ideas I would never have encountered. It has served as a platform for disseminating my work, helping me get faster and (...) more extensive feedback. And it is of course a powerful research tools, giving instantaneous access to an immense and up‐to‐date store of knowledge. Rarely do I need to send a research assistant to the library. It saves time and makes it possible to take into account a wider range of research. (shrink)

Derrida's early reluctance to spell out political implications of deconstruction gave way during the course of the 1980s to a series of analyses of political concepts and issues. This article identifies the principal intellectual strategies of Derrida's political engagements and provides a detailed account of his concept of ‘democracy to come’. Finally, it suggests several points of contact between Derrida and recent liberal political philosophy, as well as some areas in which deconstructive analyses require further refinement if fruitful exchange (...) is to occur. (shrink)

How much of philosophical, scientific, and political thought is caught up with the idea of continuity? What if it were otherwise? This paper experiments with the disruption of continuity. The reader is invited to participate in a performance of spacetime (re)configurings that are more akin to how electrons experience the world than any journey narrated though rhetorical forms that presume actors move along trajectories across a stage of spacetime (often called history). The electron is here invoked as our host, an (...) interesting body to inhabit (not in order to inspire contemplation of flat-footed analogies between ‘macro’ and ‘micro’ worlds, concepts that already presume a given spatial scale), but a way of thinking with and through dis/continuity – a dis/orienting experience of the dis/jointedness of time and space, entanglements of here and there, now and then, that is, a ghostly sense of dis/continuity, a quantum dis/continuity. There is no overarching sense of temporality, of continuity, in place. Each scene diffracts various temporalities within and across the field of spacetimemattering. Scenes never rest, but are reconfigured within, dispersed across, and threaded through one another. The hope is that what comes across in this dis/jointed movement is a felt sense of différance, of intra-activity, of agential separability – differentiatings that cut together/apart – that is the hauntological nature of quantum entanglements. (shrink)

Mediation and the standard model of romantic historicism -- Gothic mediation & history's two materialisms -- History's body and the historicist's dilemma -- Freedom and the minimum conditions of historicity -- Randomness, romantic historicism, & Walter Scott -- Romantic temporality and queer revolution.

The present essay formulates a phytocentric alternative to the biocentric and zoocentric critiques of anthropocentrism. Treating phuton—the Greek for “plant,” also meaning “growing being”—as a concrete entry point into the world of phusis , I situate the intersecting trajectories and communities of growth at the center of environmental theory and praxis. I explore the potential of phytocentrism for the “greening” of human consciousness brought back to its vegetal roots, as well as for tackling issues related, among others, to the use (...) of biotechnologies and dietary ethics. (shrink)

In the face of the ever-growing effect the actions of the present may have upon future people, most conspicuously around climate change, democracy has been accused, with good justification, of a presentist bias: of systemically favouring the presently living. By contrast, this paper will argue that the intimate relation, both quasi-ontological and normative, that Derrida's work establishes between temporality and justice insists upon another, more future-regarding aspect of democracy. We can get at this aspect by arguing for two consequences of (...) the deconstructive affirmation of sur-vivre, of the alterity of death in life. Firstly, justice is not first of all justice for the living, but intergenerational from the start. This is so because no generation coincides with itself; rather, it dies and is reborn at every moment, and so – and this is the second consequence – consists in taking turns. Affirming life as living-on means affirming that it involves exchanging life's stations, as the young become the old, and the unborn become the dead. In this sense, the justice of living-on, I will argue, shares an essential feature with democracy, whose principle of exchanging the rulers with the ruled led Derrida to characterize it in terms of the wheel. Democracy consists in the principled assent to power changing hands, a switchover life demands of every generation at every turn. This assent further requires an acceptance of the gift of inheritance without which no life can survive. But as the gift can also never be fully acknowledged or appropriated, it must be passed on to the indefinite, unknown future, in a turning that is the time of life. (shrink)