We modify the semantics of topological modal logic, a language due to Moss and Parikh. This enables us to study the corresponding theory of further classes of subset spaces. In the paper we deal with spaces where every chain of opens fulfils a certain finiteness condition. We consider both a local finiteness condition relevant to points and a global one concerning the whole frame. Completeness of the appearing logical systems, which turn out to be generalizations of (...) the well-known modal system G, can be obtained in the same manner as in the case of the general subset space logic. It is our main purpose to show that the systems differ with regard to the finite model property. (shrink)

A recent concern in the debate on corporate social responsibility (CSR) in developing countries relates to the tension between demands for CSR compliance found in many global value chains (GVCs) and the search for locally appropriate responses to these pressures. In this context, an emerging and relatively understudied area of interest relates to small firm industrial clusters. Local clusters offer the potential for local joint action, and thus a basis for improving local compliance on CSR through collective (...) monitoring and local governance. This article explores the interrelationship between global governance, exercised through GVC ties, and local governance, via cluster institutions, in ensuring compliance with CSR pressures. It undertakes a comparative analysis of two leading export-oriented football manufacturing clusters in South Asia that have both faced common challenges on child labour. The article shows that both forms vertical and horizontal governance have played a part in shaping the response of the two clusters on child labour. Moreover, these two distinct forms of governance have also led to quite differentiated outcomes in terms of forms of work organization and child labour monitoring. This raises broader questions on how global CSR demands can locally be better embedded and the conditions under which football stitchers labour in these new work forms. (shrink)

Local supplier corporate social responsibility in developing countries represents a powerful tool to improve labour conditions. This paper pursues an inter-organizational network approach to the global value chain literature to understand the influence of suppliers’ collective behaviour on their CSR engagement. This exploratory study of 30 export-oriented and first-tier apparel suppliers in Bangladesh, a developing country, makes three relevant contributions to GVC scholarship. First, we show that suppliers are interlinked in a horizontal network that restricts unilateral CSR engagement. (...) This is justified in that unilateral CSR engagement is a source of heterogeneity in labour practices; consequently, it triggers worker unrest. Second, we present and discuss an exploratory framework based on four scenarios of how suppliers currently engage in CSR given their network’s pressure toward collective behaviour: unofficial CSR engagement, geographic isolation, size and competitive differentiation, and external pressure. Finally, we show the need to spread CSR homogeneously among suppliers and to reconceptualize the meaning of CSR in developing countries, encouraging more scrutiny toward horizontal dynamics. (shrink)

Over the last 20+ years, globalization has made international trade and investment more efficient and productive. In the absence of coordinated global regulatory regimes, it has also made multinational corporations (MNCs) impervious to social concerns in the countries where they operate. There is considerable debate in the academic, political, and business arena as to the causes of the apparently inequitable distribution of benefits between labor and capital. Notwithstanding, the relative merits of this debate, and facing tremendous societal pressure, companies have (...) adopted voluntary codes of conduct to ensure that workers making products for them in poor and developing countries are protected from hazardous working conditions and receive wages that meet local laws and market conditions. These codes, however, suffer from a lack of credibility and proof of substantive compliance. A new type of nongovernmental organization (NGO) has emerged that monitors a company's compliance with prespecified standards and provides assurance to the external stakeholders that the company has fulfilled its voluntary obligations. From an historical perspective, this has been an innovative phenomenon where the monitoring organization purports to act as an honest broker to ensure all concerned that the company/industry has fulfilled its obligations. In this article, we undertake a thorough examination of two such organizations, that is, Fair Labor Association, and Social Accountability International, that have played a pioneering role in bridging the gap between societal expectations and corporate performance. We examine their governance structures, operating procedures, monitoring standards, and public disclosure of findings, and above all, their success in improving the level of corporate compliance with their self‐created codes or standards. Unfortunately, our findings and conclusions are disappointing. In our view, the two groups have mostly failed to meet their avowed goals. Rather than using their NGO status to help companies improve their code compliance, they have suffered from managerial capture and have been reduced to corporate apologists. (shrink)

IntroductionThe prefrontal cortex plays a crucial role in cognition, particularly in executive functions. Cortical reactivity measured with Transcranial Magnetic Stimulation combined with Electroencephalography is altered in pathological conditions, and it may also be a marker of cognitive status in middle-aged adults. In this study, we investigated the associations between cognitive measures and TMS evoked EEG reactivity and explored whether the effects of this relationship were related to neurofilament light chain levels, a marker of neuroaxonal damage.MethodsFifty two healthy middle-aged adults (...) from the Barcelona Brain Health Initiative cohort underwent TMS-EEG, a comprehensive neuropsychological assessment, and a blood test for NfL levels. Global and Local Mean-Field Power, two measures of cortical reactivity, were quantified after left prefrontal cortex stimulation, and cognition was set as the outcome of the regression analysis. The left inferior parietal lobe was used as a control stimulation condition.ResultsLocal reactivity was significantly associated with working memory and reasoning only after L-PFC stimulation. No associations were found between NfL and cognition. These specific associations were independent of the status of neuroaxonal damage indexed by the NfL biomarker and remained after adjusting for age, biological sex, and education.ConclusionOur results demonstrate that TMS evoked EEG reactivity at the L-PFC, but not the L-IPL, is related to the cognitive status of middle-aged individuals and independent of NfL levels, and may become a valuable biomarker of frontal lobe-associated cognitive function. (shrink)

We outline the drivers, main features, and conceptual underpinnings of the compliance paradigm. We then use a similar structure to investigate the drivers, main features, and conceptual underpinnings of the cooperative paradigm for working with CSR in global value chains. We argue that the measures proposed in the new cooperation paradigm are unlikely to alter power relationships in global value chains and bring about sustained improvements in workers’ conditions in developing country export industries. After that, we provide a critical appraisal (...) of the potential and limits of the cooperative paradigm, we summarize our findings, and we outline avenues for research: purchasing practices and labor standard noncompliance, CSR capacity building among local suppliers, and improved CSR monitoring by local resources in the developing world. (shrink)

A group is small if it has only countably many complete n-types over the empty set for each natural number n. More generally, a group G is weakly small if it has only countably many complete 1-types over every finite subset of G. We show here that in a weakly small group, subgroups which are definable with parameters lying in a finitely generated algebraic closure satisfy the descending chain conditions for their traces in any finitely generated algebraic closure. An (...) infinite weakly small group has an infinite abelian subgroup, which may not be definable. A small nilpotent group is the central product of a definable divisible group with a definable one of bounded exponent. In a group with simple theory, any set of pairwise commuting elements is contained in a definable finite-by-abelian subgroup. First corollary: a weakly small group with simple theory has an infinite definable finite-by-abelian subgroup. Secondly, in a group with simple theory, a solvable group A of derived length n is contained in an A-definable almost solvable group of class at most 2n — 1. (shrink)

Poor working conditions remain a serious problem in supplier facilities in developing countries. While previous research has explored this from the developed buyers’ side, we examine this phenomenon from the perspective of developing countries’ suppliers and subcontractors. Utilizing qualitative data from a major knitwear exporting cluster in India and a stakeholder management lens, we develop a framework that shows how the assumptions of conventional, buyer-driven voluntary governance break down in the dilution of buyer power and in the web of factors (...) rooted in suppliers’ traditions, beliefs, local demands and resource dependency. We reveal out how success in governing collaborative global supply chains often falls short within the subcontracting stage, where a stakeholder management mindset is elusive to most participants. We suggest that success in governing collaborative global supply chains is dependent on concepts of stakeholder utility and the presence of shared value that is often at odds with the realities of power, information asymmetry and compliance/reward systems inherent in the non-market coordination of global supply chains. Our findings offer important insights for delineating the concepts of value creation from CSR concepts and practices, and for modifying the basic assumptions of conventional supply chain governance. (shrink)

Hardy and Unruh constructed a family of non-maximally entangled states of pairs of particles giving rise to correlations that cannot be accounted for with a local hidden-variable theory. Rather than pointing to violations of some Bell inequality, however, they pointed to apparent clashes with the basic rules of logic. Specifically, they constructed these states and the associated measurement settings in such a way that the outcomes satisfy some conditionals but not an additional one entailed by them. Quantum mechanics avoids (...) the broken ‘if …then …’ arrows in such Hardy–Unruh chains, as we call them, because it cannot simultaneously assign truth values to all conditionals involved. Measurements to determine the truth value of some preclude measurements to determine the truth value of others. Hardy–Unruh chains thus nicely illustrate quantum contextuality: which variables do and do not obtain definite values depends on what measurements we decide to perform. Using a framework inspired by Bub and Pitowsky and developed in our book Understanding Quantum Raffles (co-authored with Michael E. Cuffaro), we construct and analyze Hardy–Unruh chains in terms of fictitious bananas mimicking the behavior of spin-1/2 particles. (shrink)

We propose the quantum field formalism as a new type of stochastic Markov process determined by local configuration. Our proposed Markov process is different with the classical one, in which the transition probability is determined by the state labels related to the character of state. In the new quantum Markov process, the transition probability is determined not only by the state character, but also by the occupation of the state. Due to the probability occupation of the state, the classical (...) relation between the probability and condition probability at different times is no more valid. We have formulated the chain relation of successive transition for transition probability of the quantum Markov process instead of classical Chapman–Kolmogorov equation. The master equation is valid only in a classical Markov process. We have derived Euler-Lagrange equation in operator form as a characteristic equation of motion for the evolution of particle states as a Markov process. (shrink)

In order to improve the iris classification rate, a novel biogeography-based optimization algorithm based on local search and nonuniform variation was proposed in this paper. Firstly, the linear migration model was replaced by a hyperbolic cotangent model which was closer to the natural law. And, the local search strategy was added to traditional BBO algorithm migration operation to enhance the global search ability of the algorithm. Then, the nonuniform variation was introduced to enhance the algorithm in the later (...) iteration. The algorithm could achieve a stronger iris classifier by lifting weaker similarity classifiers during the training stage. On this base, the convergence condition of NBBO was proposed by using the Markov chain strategy. Finally, simulation results were given to demonstrate the effectiveness and efficiency of the proposed iris classification method. (shrink)

The history of productivity of the κ-chain condition in partial orders, topological spaces, or Boolean algebras is surveyed, and its connection to the set-theoretic notion of a weakly compact cardinal is highlighted. Then, it is proved that for every regular cardinal κ > א1, the principle □ is equivalent to the existence of a certain strong coloring c : [κ]2 → κ for which the family of fibers T is a nonspecial κ-Aronszajn tree. The theorem follows from an (...) analysis of a new characteristic function for walks on ordinals, and implies in particular that if the κ-chain condition is productive for a given regular cardinal κ > א1, then κ is weakly compact in some inner model of ZFC. This provides a partial converse to the fact that if κ is a weakly compact cardinal, then the κ-chain condition is productive. (shrink)

This study investigates the distribution of traces and their antecedents. The first chapter outlines the Government and Binding theory, enabling those unfamiliar with this framework to understand the ensuing discussion. The second chapter concerns the Empty Category Principle. Argument/adjunct asymmetries are shown to follow from an independently motivated indexing algorithm, which entails that adjuncts display an impoverished indexing. The third chapter deduces the properties of A-chains from independently motivated principles, offering a thorough examination of Super-Raising, Improper Movement, and the (...) class='Hi'>Local Binding Condition. The final chapter challenges the standard assumptions regarding Case requirements on traces. (shrink)

In this paper, we shall survey results about the group-theoretic properties of stable groups. These can be classified into three main categories, according to the strength of the assumptions needed: chain conditions, generic types, and some form of rank. Each category has its typical application: Chain conditions often allow us to deduce global properties from local ones, generic properties are used to get definable groups from undefinable ones, and rank is necessary to interpret fields in certain group (...) actions. While originally the main input came from algebraic group theory, founded on the similarities between rank and dimension, increasingly methods borrowed from finite group theory have come to play a rôle, emphasizing the study of characteristic subgroups and characteristic families of subgroups. (shrink)

According to Belegradek, a first order structure is weakly small if there are countably many $1$-types over any of its finite subset. We show the following results. A field extension of finite degree of an infinite weakly small field has no Artin-Schreier extension. A weakly small field of characteristic $2$ is finite or algebraically closed. A weakly small division ring of positive characteristic is locally finite dimensional over its centre. A weakly small division ring of characteristic $2$ is a field.

In this note we prove and disprove some chain conditions in type definable and definable groups in dependent, strongly dependent and strongly2 dependent theories.

We investigate higher dimensional chain conditions, where the largeness notion is given by Fubini products of a given ideal. From strong saturation properties of an ideal, we derive abstractly versions of higher dimensional [Formula: see text]-system lemma, which imply many posets, including any finite support iteration of [Formula: see text]-centered posets and measure algebras, satisfy the higher dimensional chain conditions. We then show that if a poset satisfies a strengthening of the [Formula: see text]-finite chain condition (...) by Horn and Tarski, then it satisfies higher dimensional chain conditions. As an application, we derive Ramsey-theoretic consequences, namely various partition hypotheses as studied by Bannister, Bergfalk, Moore and Todorcevic, from the existence of ideals satisfying strong chain conditions. (shrink)

Journal of Mathematical Logic, Ahead of Print. We investigate higher dimensional chain conditions, where the largeness notion is given by Fubini products of a given ideal. From strong saturation properties of an ideal, we derive abstractly versions of higher dimensional [math]-system lemma, which imply many posets, including any finite support iteration of [math]-centered posets and measure algebras, satisfy the higher dimensional chain conditions. We then show that if a poset satisfies a strengthening of the [math]-finite chain (...) class='Hi'>condition by Horn and Tarski, then it satisfies higher dimensional chain conditions. As an application, we derive Ramsey-theoretic consequences, namely various partition hypotheses as studied by Bannister, Bergfalk, Moore and Todorcevic, from the existence of ideals satisfying strong chain conditions. (shrink)

It is easy to prove in ZF− that a relation R satisfies the maximal condition if and only if its transitive hull R* does; equivalently: R is well-founded if and only if R* is. We will show in the following that, if the maximal condition is replaced by the chain condition, as is often the case in Algebra, the resulting statement is not provable in ZF− anymore . More precisely, we will prove that this statement is (...) equivalent in ZF− to the countable axiom of choice ACω. Moreover, applying this result we will prove that the axiom of dependent choices, restricted to partial orders as used in Algebra, already implies the general form for arbitrary relations as formulated first by Teichmüller and, independently, some time later by Bernays and Tarski. (shrink)

We study the properties of the independence relation given by weak dividing in simple theories. We also analyze abstract independence notions satisfying various axioms and relate these to the simple case.

We prove that the covering number of the Marczewski ideal is equal to ℵ1 in the extension with the iteration of Hechler forcing.

We prove that if G is a group definable in a saturated o-minimal structure, then G has no infinite descending chain of type-definable subgroups of bounded index. Equivalently, G has a smallest type-definable subgroup G00 of bounded index and G/G00 equipped with the “logic topology” is a compact Lie group. These results give partial answers to some conjectures of the fourth author.

We obtain a chain condition for dividing in an arbitrary theory and a new and shorter proof of a chain condition result of Shelah for simple theories.

Given a space in an elementary submodel M of H, define XM to be X∩M with the topology generated by . It is established, using anti-large-cardinals assumptions, that if XM is compact and its regular open algebra is isomorphic to that of a continuous image of some power of the two-point discrete space, then X=XM. Assuming in addition, the result holds for any compact XM satisfying the countable chain condition.

Food security, health, decent livelihoods, gender equity, safe working conditions, cultural identity and participation in cultural life are basic human rights that can be achieved at least in part through the food system. But current trends in the US prevent full realization of these economic, social, and cultural rights (ESCR) for residents, farmers, and wageworkers in the food system. Supply chains that strive to meet the goals of social justice, economic equity, and environmental quality better than the dominant globalized food (...) value networks are gaining popularity in the US. However, achieving important human rights has become conflated with other goals of food system reform over the past decade, such as being “community-based,” local, and sustainable. This conflation confuses means, ends, and complementary goals; and it may lead activists trying to help communities to regain control of their food system choices into less productive strategies. This paper introduces a new concept, rights-based food systems (RBFS), and explores its connection with localization and sustainability. The core criteria of RBFS are democratic participation in food system choices affecting more than one sector; fair, transparent access by producers to all necessary resources for food production and marketing; multiple independent buyers; absence of human exploitation; absence of resource exploitation; and no impingement on the ability of people in other locales to meet this set of criteria. Localization and a community base can help achieve RBFS by facilitating food democracy and reducing environmental exploitation, primarily by lowering environmental costs due to long-distance transportation. Sustainability per se is an empty goal for food system reform, unless what will be sustained and for whom are specified. The RBFS concept helps to clarify what is worth sustaining and who is most susceptible to neglect in attempts to reform food systems. Localization can be a means toward sustainability if local food systems are also RBFS. (shrink)

For any group satisfying a suitable chain condition, we construct a finitely additive measure on it that is invariant under certain actions.

LetSbe the group of finitely supported permutations of a countably infinite set. Let$K[S]$be the group algebra ofSover a fieldKof characteristic 0. According to a theorem of Formanek and Lawrence,$K[S]$satisfies the ascending chain condition for two-sided ideals. We study the reverse mathematics of this theorem, proving its equivalence over$RC{A_0}$ to the statement that${\omega ^\omega }$is well ordered. Our equivalence proof proceeds via the statement that the Young diagrams form a well partial ordering.

Drawing on a longitudinal case study of a 10‐year cross‐sector partnership for development in Colombia, this paper makes three contributions to current discussions on new collaborative governance approaches in which business, non‐governmental organizations and development agencies jointly address development challenges. First, our study explores how partnerships can be successful in achieving longer term development while being designed as short‐term governance arrangements. Second, we shed light on how power asymmetries can shape partnership governance. Many studies have highlighted the negative aspects of (...) donor involvement in cross‐sector partnerships. We identify, however, that an interplay of formal and informal governance in partnerships can provide a positive enabling framework for partner relationships to grow and mature. Third, the case highlights that the studied partnership employed governance mechanisms that facilitate local ownership and empower small‐scale farmers, which effected (longer term) value chain relationships. In this regard, our case study helps to understand governance processes and conditions under which transformative local partnerships can emerge and sustain in post‐conflict settings. The paper adds observations on the collaborative governance content that is required for a more integrative research approach to corporate contributions to development. (shrink)

This book is the most comprehensive, integrated explanatory account yet published of the properties of question formations and their variation across languages. It makes an important contribution to the current debate over whether syntax should be understood derivationally, arguing that thebest model of language is one in which sentences are constructed in a series of operations that precede or follow each other in time. The central problem it addresses is the nature of the difference between (a) languages in which all (...) wh-words move overtly to a clause-initial position (exemplified byBulgarian); (b) languages in which one wh-phrase moves per clause but all others remain in situ (exemplified by English); and (c) languages in which there is no overt movement at all (exemplified by Japanese). Professor Richards focuses on the nature of syntactic movement in order to see what this reveals about the syntactic derivation. He considers the nature of interactions between movement operations and investigates the behaviour of multiple overt wh-movement, scrambling, cliticization, and objectshift. His general conclusions about the relationship between movement and multiple specifiers follow straightforwardly from basic principles of Shortest Move and Shortest Attract. He develops a PF-imposed well-formedness condition on movement chains (essentially, a requirement that a single memberof the chain be unambiguously identified as the copy to be pronounced), which allows for the development of theories of anti-agreement, the that-trace effect, and the conditions on participial agreement in Romance, among other phenomena. He defends the claim that well-formed dependencies can improvethe status of ill-formed dependencies created later in the derivation, illustrating the explanatory power, under certain structural conditions, of his Principle of Minimal Compliance. He uses data on the locality of wh-movement to argue that the Principle of Minimal Compliance is responsible for anumber of the apparent distinctions between overt and covert movement. This book will interest syntacticians at graduate level and above as well as linguistic theorists concerned with the syntax-semantics interface. (shrink)

There is a growing commitment by different parts of the alternative food movement (AFM) to improve labor conditions for conventional food chain workers, and to develop economically fair alternatives, albeit under a range of conditions that structure mobilization. This has direct implications for the process of intra-movement building and therefore the degree to which the movement ameliorates economic inequality at the point of food labor. This article asks what accounts for the variation in AFM labor commitments across different contexts. (...) It then appraises a range of activist perspectives, practices, and organizational approaches. The answer emerges through a comparative analysis of three California social movement organizations enmeshed in the particularities of local contentious food politics. The cases include a labor union representing grocery store and meatpacking/food processing workers, a food justice organization working to create green jobs and independent funding models, and an organic urban farming and educational organization. Commitment to fair labor standards varies due to differences in organizational capacity, the degree of dedication to ending economic inequality in local activist culture, and the openness of local political and economic institutions to working class struggles. The article concludes with a discussion of how these findings inform our understanding of the process of cooperation and division in the AFM, particularly regarding the complexities and contradictions of using food labor to combat economic inequality. Movement building in the midst of varying institutional, organizational, and cultural contexts reinforces the value of a reflexive approach to this imperfect politics of process. (shrink)

This paper examines how Japanese multinational companies manage corporate social responsibility (CSR). It considers how the concept has come to be framed within Japanese business, which is increasingly globalized and internationally focused, yet continues to exhibit strong cultural specificities. The discussion is based on interviews with managers who deal with CSR issues and strategy on a day-to-day basis from 13 multinational companies. In looking at how CSR practice has been adopted and adapted by Japanese corporations, we can begin to see (...) what implications arise from the fact that CSR is a Western-led concept, so opening up critical questions about the future development and evolution of CSR practice within a global context. In being exposed to the concept of CSR as practiced vigilantly in western countries, Japanese multinational company managers have certainly come to re-evaluate aspects of business likely to need rectifying (with potential concerns being gender inequalities, discrepancies in employee conditions, and issues over human rights and supply chains). Japan can be thought to be lagging behind in its understanding and adoption of CSR, in part because corporations do not necessarily state their policies as formally as might be expected. Yet, by analyzing more deeply the kinds of responses gained from CSR managers in Japan (and by placing their remarks within a broader context of Japanese culture and business practices) a far more subtle and revealing picture becomes apparent, not least a more complex picture of the local/global interaction of the frames of reference of corporate responsibility. (shrink)

Although violence has always been in governments’ toolkit against civil society organizations (CSOs), there has been a global trend where governments set legal and logistical barriers to non-violently repress CSOs, especially INGOs (International Non-Governmental Organizations) since the mid-2000s. During this period, states present variations in CSO repression, ranging from moderate regulation to violent expulsion. Why do countries vary the repression? I argue that different levels of repression are based on governments’ perceived repression effectiveness in reducing INGOs’ threats. For better illustration, (...) I propose the effectiveness-perception framework, where repression effectiveness comes from the interaction between regime type and local trust in INGOs, while the perception of effectiveness is rooted in the domestic political structure. To conduct empirical tests, I create a latent variable, local trust, to measure threats of INGOs conditional on local communities. Relying on the sample from 1996 to 2012, I find that consolidated democracies and autocracies, compared to middling countries, are more likely to adjust the repression levels based on local trust in INGOs. I expect the finding to produce some strategy-relevant insights for INGOs’ survival in the current political environment. (shrink)

Globalisation has accelerated economic development in emerging economies through the outsourcing of their supply chains and at the same time has accelerated the degradation of environmental and social conditions. Society expects corporations to play an essential role in creating economic, environmental and social prosperity beyond their country of origin. In order to regulate outsourcing activities in the supply chain, many multinationals are constantly searching for ways to manage their indirect environmental and social impacts accordingly, as well as to meet (...) their stakeholder expectations. Because expectations of stakeholders vary widely across different regions, this study intends, by engaging with major stakeholders, to identify what are the local and regional supply chain stakeholders’ perceptions and expectations. The findings would help in building consensus, strengthening the implementation and establishing the future corporate social responsibility framework. This study collects and analyses data from 21 major stakeholders in Hong Kong and Mainland China. The results indicate that local and regional stakeholders perceive that CSR is fairly significant to largely export-oriented businesses, but it is lagging behind the West due to the fact that most local/regional companies only become involved in CSR when this is a client requirement. They see responsible corporations as meeting the local legislative requirement; going beyond this requirement is unnecessary. A voluntary approach favours multi-party partnership initiatives with pilot trust programmes aimed at managers’ and workers’ capacity building. Most stakeholders favour the proposed regional partnership initiative, supply chain task forces aimed at bringing together relevant organisations and people with different sets of skills. Distinct roles of different organisations are identified to assist suppliers to understand CSR, and only this will bring about long-term sustainable change. (shrink)

From an analysis of the famous principle ‘‘Nature does nothing in vain’’ in Aristotle’s Locomotion of animals, this paper addresses the question of the meaning and boundaries of finalism in zoology, as well as the related idea of conformity with nature. It is argued that, although ‘‘Nature does nothing in vain’’ seems to allude, at first glance, to cosmic or global teleology, the treatise On the Locomotion of Animals gives a different meaning to the formula : the teleological account, in (...) this context, depends on a local and relative finalism, which is defined in accordance with the specific and generic properties of animals, and not by reference to any alleged cosmic axiology or global causal chain. However, this principle should not be reduced to organic teleology strictly speaking, in so far as it involves also external and necessary conditions, which are common rules governing the locomotion of animals. (shrink)

In recent years, global corporations and national governments have been enacting a growing number of codes of conduct and public regulations to combat dangerous and degrading work conditions in global supply chains. At the receiving end of this activity, local producers must contend with multiple regulatory regimes, but it is unclear how these regimes interact and what results, if any, they produce. This article examines this dynamic in the sugar sector in Brazil. It finds that although private and public (...) agents rarely communicate, let alone coordinate with one another, they nevertheless reinforce each other’s actions. Public regulators use their legal powers to outlaw extreme forms of outsourcing. Private auditors use the trust they command as company insiders to instigate a process of workplace transformation that facilitates compliance. Together, their parallel actions block the low road and guide targeted firms to a higher road in which improved labor standards are not only possible but even desirable. (shrink)

Political theorists advocating the abolition of instrumental uses of groups of animals are divided with respect to how they evaluate welfare reforms. Radical abolitionists maintain that welfare reforms are only dubiously described as moral improvements while pragmatic abolitionists maintain that welfare reforms are moral improvements, even if the conditions they permit are unjust. This article examines Wyckoff’s interest model against the case of a Cincinnati coalition’s efforts to reform the local food chain. This article argues that the coalition’s (...) program of choice is a welfare reform and that the interest model must evaluate the program as a moral improvement. This article concludes that if the interest model is the most appropriate political theory of animal rights, pragmatic abolitionism is philosophically more appropriate than radical abolitionism. (shrink)

This book is the most comprehensive, integrated explanatory account yet published of the properties of question formations and their variation across languages. It makes an important contribution to the current debate over whether syntax should be understood derivationally, arguing that the best model of language is one in which sentences are constructed in a series of operations that precede or follow each other in time. The central problem it addresses is the nature of the difference between languages in which all (...) wh-words move overtly to a clause-initial position ; languages in which one wh-phrase moves per clause but all others remain in situ ; and languages in which there is no overt movement at all. Professor Richards focuses on the nature of syntactic movement in order to see what this reveals about the syntactic derivation. He considers the nature of interactions between movement operations and investigates the behaviour of multiple overt wh-movement, scrambling, cliticization, and object shift. His general conclusions about the relationship between movement and multiple specifiers follow straightforwardly from basic principles of Shortest Move and Shortest Attract. He develops a PF-imposed well-formedness condition on movement chains, which allows for the development of theories of anti-agreement, the that-trace effect, and the conditions on participial agreement in Romance, among other phenomena. He defends the claim that well-formed dependencies can improve the status of ill-formed dependencies created later in the derivation, illustrating the explanatory power, under certain structural conditions, of his Principle of Minimal Compliance. He uses data on the locality of wh-movement to argue that the Principle of Minimal Compliance is responsible for a number of the apparent distinctions between overt and covert movement. This book will interest syntacticians at graduate level and above as well as linguistic theorists concerned with the syntax-semantics interface. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NARRATIVE AND EXPLANATION: EXPLAINING ANNA KARENINA IN THE LIGHT OF ITS EPIGRAPH Marina Ludwigs University ofCalifornia, Irvine In this paper, I will be examining the relation of explanation to narrative, looking briefly at the theoretical side ofthe problematic and in more detail at specific explanatory issues that arise in Tolstoy's novel Anna Karenina. Although the use itselfofthe term "explanation" is not as visible in the humanities as it is (...) in the sciences, the explanatory enterprise by other names is just as prominent. For indeed, an animating impetus behind textual interpretation is an explanation ofhowatextcan be brought into a correspondence with another text, while contemporary critical-theoretical activities of demystifying aesthetic and cultural assumptions, contextualizing historical knowledge, or laying bare ideological presuppositions are, in one way or another, engagements in the explanation ofthe workings of language. I approach humanistic explanation via a brief detour of scientific explanation, which constitutes an already established discourse with a set of defined issues and standard arguments, limiting myself to touching upon issues relevant to the narrativization of explanation. In scientific debates, explanation is defined as an answer to the question of "why?," in contradistinction to the question of "what?," which prompts a description of a phenomenon in question. Descriptive and explanatory conceptual frameworks, however, are interdependent. A physical description involves an "in-depth" understanding of underlying regularities. An explanatory answer to a question is, in its turn, an argument that logically deduces the explanandum (the description ofa phenomenon to be explained) from the explanans (well-understood regularities). This Marina Ludwigs125 formal definition of an explanation necessitates a symmetry between explanation and prediction, because the reconstructed logical sequence can also be read in the other direction, demonstrating the inevitability of what has occurred. Thus the sight of shattered glass and a baseball lying about allows me to explain the accident by invoking the law ofthe conservation ofmomentum and the low shock-resistance ofglass. But the knowledge of these regularities would have also allowed me to predict the same outcome had I seen the baseball flying in its direction ofthe window. The ontological status of "regularities" has elicited a lively debate in the scientific community pertaining to the problem ofthe "real." The standard view of regularities defines them as general laws (the kind we learn about in physics classes) that could be deductive or inductive, deterministic or statistical. A general law may be subsumed under another, even more general law, thus forming a unifying hierarchy of laws. A rival conception appeals to causal mechanisms and defines regularities as established chains oftemporal succession. Both models, the covering-law and the causal one, have been criticized: the former—for its failure to distinguish a law from an accidental generalization; the latter—for its resurrection ofthe metaphysical notion ofcausal influence and its inability to deal with probabilistic events. One of the later contenders is Nancy Cartwright's model, that proposes to conceive of regularities as so-called "nomological machines"—"fixed (enough) arrangements] ofcomponents, or factors, with stable (enough) capacities that in the right sort of stable (enough) environment will, with repeated operation, give rise to the kind of regular behavior that we represent in our scientific laws" (Cartwright 50). Cartwright claims that scientific models work on the ceteris paribus (everything else being equal) basis. That is to say they "hold only in circumscribed conditions or so long as no factors relevant to the effect besides those specified occur" (Cartwright 28), such as inside a battery, refrigerator, or a rocket—insofar as special shielding conditions are in effect (as a counterexample, imagine usingNewton's laws ofmechanics for describing the motion of a dropped crumpled dollar). Cartwright's explanatory framework is thus pragmatic and local, avoiding the twin pitfalls of the metaphysical assumptions underlying the two older models—the totalizing and unifying idea of a covering law, on the one hand, and the influence of causal "force," on the other. What is instead emphasized by her is a procedural aspect of scientific knowledge that has been historically prevalent and reflects the practical exigencies of human existence—the experience of dangers and natural obstacles to human 126Explaining 'Anna Karenina ' desires. When ill-defined impediments are analyzed and reduced to concrete difficulties, specific... (shrink)

I summarize here the recent scientific achievements exploring the causal chain of solar activity. Following the causal chain has led to a novel comprehensive picture, including system-level regulation of local processes, such as the mass fiows in the solar interior I call attention to some crucial aspects of solar activity and present a series of facts that demand a revision of the old picture, according to which the Sun is a mere "hot ball of gas." For example, (...) the magnetic changes of solar activity are accelerated more than a billion times faster in comparison to theoretical expectations. The closer aspects of the comprehensive picture show that the mass fiows accelerating magnetic changes deviate significantly from their physically prescribed behavior corresponding to the given physical conditions of the solar interior. I argue that they must be orchestrated in a highly sophisticated manner. Another novel aspect that has been found is that the dynamo process is not enough to give an account of the magnetic cycle, since a regulative factor is needed to make the dynamo a machine. I show that the existence of a machine within the Sun introduces novel conceptual issues transcending the conceptualframework of physics. The novel problems have guided my search for the ultimate causes of solar activity toward biology. I present arguments showing the difference between the thermodynamic behavior of far-from-equilibrium open systems and the non-physical behavior of solar activity initiated by biological causes determining and organizing quantum uncertainties. Remarkably, the results fit adequately with the Whiteheadean view of organizational duality and show that the Sun can be regarded as a compound individual. (shrink)

Life distinguishes itself from non-life in taking advantage of the cohesion of temporal origin which non-life cannot afford. The temporal cohesion letting the local participants adhere to each other in a contemporaneous manner refers to an instance of the precedent product being pulled into the subsequent production. Setting the precedent is equivalent to preparing the conditions for the subsequent to follow. A concrete implementation of the cohesion of temporal origin, compared with the spatial cohesion common in physics, is found (...) in the natural construction of a reaction cycle with use of the temporal affinity exerted from the immediate local environment. That construction is a temporally local phenomenon in the experiential domain, rather than in the theoretical. The cohesion originating in the local environment is due to the local act of measurement by the environment. A major component of the local environment to each reactant in the reaction cycle is the cycle itself. The cohesion specific to the reaction cycle rests upon the fact that every reaction product from the upstream production in the cycle comes to be fed upon by the immediate downstream production. Every production constituting the reaction cycle is temporally adjacent to and contemporaneous with the similar others residing in the whole cycle, in sharp contrast to the case of the open-ended linear chain of reaction. One externalist scheme of appreciating the internalist enterprise of constructing a durable reaction cycle in a contemporaneous manner may become possible as referring to the Bayesian probability. The durable reaction cycle may be made actual with probability unity under the condition that the products from the preceding production come with the protocol for the similar production to come subsequently. (shrink)

In the article I discuss possible amendments and corrections to Lewis’s semantics for counterfactuals that are necessary in order to account for the indeterministic and non-local character of the quantum world. I argue that Lewis’s criteria of similarity between possible worlds produce incorrect valuations for alternate-outcome counterfactuals in the EPR case. Later I discuss an alternative semantics which rejects the notion of miraculous events and relies entirely on the comparison of the agreement with respect to individual facts. However, a (...) controversy exists whether to include future indeterministic events in the criteria of similarity. J. Bennett has suggested that an indeterministic event count toward similarity only if it is a result of the same causal chain as in the actual world. I claim that a much better agreement with the demands of the quantum-mechanical indeterminism can be achieved when we stipulate that possible worlds which differ only with respect to indeterministic facts that take place after the antecedent-event should always be treated as equally similar to the actual world. In the article I analyze and dismiss some common-sense counterexamples to this claim. Finally, I critically evaluate Bennett’s proposal regarding the truth-conditions for true-antecedent counterfactuals. (shrink)

This research examines the impact of COVID-19 on food security in New York state and the innovative approaches employed by food assistance organizations to help address the changing and increasing demand for their services from March 2020 to May 2021. We examine the case study of New York’s Capital District region through a qualitative approach. We find that there was a sharp increase in utilization of emergency services during spring of 2020, which tapered off in the summer and fall of (...) 2020 but remained above the levels of need seen the previous year. Food assistance organizations quickly adapted to the increased demand for their services and changing conditions to reduce gaps in local food distribution chains: They reorganized and tapped into new sources for volunteers, networked with public and private organizations, and coordinated work with other regional food pantries for maximum impact. The flexibility of food assistance organizations to address the disruptions brought about by the COVID-19 pandemic highlights their critical roles in the U.S. food security environment. While organizations are aware of their shortcomings, constraints, and overall role in the American food system, the majority also expressed that the pandemic presented an opportunity to treat a complex problem together and to enact change. Several stakeholders also shared their hope that strengthening their networks and innovations may facilitate post-pandemic recovery, bring about systemic changes to address root causes of food insecurity, and better serve the communities most vulnerable to hunger and service disruptions. (shrink)

continent. 2.2 (2012): 66–75 ~*~ We’re Doomed. Pessimism is the night-side of thought, a melodrama of the futility of the brain, a poetry written in the graveyard of philosophy. Pessimism is a lyrical failure of philosophical thinking, each attempt at clear and coherent thought, sullen and submerged in the hidden joy of its own futility. The closest pessimism comes to philosophical argument is the droll and laconic “We’ll never make it,” or simply: “We’re doomed.” Every effort doomed to failure, every (...) project doomed to incompletion, every life doomed to be unlived, every thought doomed to be unthought. Pessimism is the lowest form of philosophy, frequently disparaged and dismissed, merely the symptom of a bad attitude. No one ever needs pessimism, in the way that one needs optimism to inspire one to great heights and to pick oneself up, in the way one needs constructive criticism, advice and feedback, inspirational books or a pat on the back. No one needs pessimism, though I like to imagine the idea of a pessimist activism. No one needs pessimism, and yet everyone—without exception—has, at some point in their lives, had to confront pessimism, if not as a philosophy then as a grievance—against one’s self or others, against one’s surroundings or one’s life, against the state of things or the world in general. There is little redemption for pessimism, and no consolation prize. Ultimately, pessimism is weary of everything and of itself. Pessimism is the philosophical form of disenchantment—disenchantment as chanting, a chant, a mantra, a solitary, monophonic voice rendered insignificant by the intimate immensity surrounding it. In pessimism, the first axiom is a long, low, funereal sigh. ~*~ We’re Still Doomed. No one has time for pessimism. After all, there are only so many hours in a day. Whatever our temperament, happy or sad, engaged or disengaged, we know pessimism when we hear it. The pessimist is usually understood as the complainer, forever pointing out what is wrong with the world without ever once offering a solution. But more often than not pessimists are the quietest of philosophers, submerging their own sighs within the lethargy of discontent. What little sound it makes is of interest to no one—“I’ve heard it all before,” “tell me something I don’t know,” sound and fury, signifying nothing. In raising problems without solutions, in posing questions without answers, in retreating to the hermetic, cavernous abode of complaint, pessimism is guilty of that most inexcusable of Occidental crimes—the crime of not pretending it’s for real. Pessimism fails to live up to the most basic tenet of philosophy—the “as if.” Think as if it will be helpful, act as if it will make a difference, speak as if there is something to say, live as if you are not, in fact, being lived by some murmuring non-entity both shadowy and muddied. Had it more self-assurance and better social skills, pessimism would turn its disenchantment into a religion, possibly calling itself The Great Refusal. But there is a negation in pessimism that refuses even such a Refusal, an awareness that, from the start, it has already failed, and that the culmination of all that is, is that all is for naught. Pessimism tries very hard to present itself in the low, sustained tones of a Requiem Mass, or the tectonic rumbling of Tibetan chant. But it frequently lets loose dissonant notes at once plaintive and pathetic. Often, its voice cracks, its weighty words abruptly reduced to mere shards of guttural sound. ~*~ Maybe It’s Not So Bad, After All. If we know pessimism when we hear it, this is because we’ve heard it all before—and we didn’t need to hear it in the first place. Life is hard enough. What you need is a change of attitude, a new outlook, a shift in perspective... a cup of coffee. If we have no ears for pessimism, this is because it is always reducible to something as reliably mutable as a voice. If pessimism is so frequently disparaged, it is because it brings everyone down, determined as it is to view each day as a bad day, if only by virtue of the fact that it is not yet a bad day. For pessimism the world is brimming with negative possibility, the collision of a bad mood with an impassive world. In fact, pessimism is the result of a confusion between the world and a statement about the world, a confusion that also prevents it from fully entering the hallowed halls of philosophy. If pessimism is so often dismissed, this is because it is often impossible to separate a “bad mood” from a philosophical proposition (and do not all philosophies stem from a bad mood?) The very term “pessimism” suggests a school of thought, a movement, even a community. But pessimism always has a membership of one—maybe two. Ideally, of course, it would have a membership of none, with only a scribbled, illegible note left behind by someone long forgotten. But this seems unrealistic, though one can always hope. ~*~ Anatomy of Pessimism. Though it may locate itself at the margins of philosophy, pessimism is as much subject to philosophical analysis as any other form of thought. Pessimism’s lyricism of failure gives it the structure of music. What time is to the music of sorrow, reason is to a philosophy of the worst. Pessimism’s two major keys are moral and metaphysical pessimism, its subjective and objective poles, an attitude towards the world and a claim about the world. For moral pessimism, it is better not to have been born at all; for metaphysical pessimism, this is the worst of all possible worlds. For moral pessimism the problem is the solipsism of human beings, the world made in our own image, a world-for-us. For metaphysical pessimism, the problem is the solipsism of the world, objected and projected as a world-in-itself. Both moral and metaphysical pessimism are compromised philosophically; moral pessimism by its failure to locate the human within a larger context, and metaphysical pessimism by its failure to recognize the complicity in the very claim of realism. This is how pessimism makes its music of the worst, a generalized misanthropy without the anthropos . Pessimism crystallizes around this futility—it is its amor fati , rendered as musical form. ~*~ Melancholy of Anatomy. There is a logic of pessimism that is fundamental to its suspicion of philosophical system. Pessimism involves a statement about a condition . In pessimism each statement boils down to an affirmation or a negation, just as any condition boils down to the best or the worst. With Schopenhauer, that arch-pessimist, the thinker for whom the philosopher and the curmudgeon perfectly overlap, we see a no-saying to the worst, a no-saying that secretly covets a yes-saying (through asceticism, mysticism, quietism), even if this hidden yes-saying is a horizon at the limits of comprehension. With Nietzsche comes the pronouncement of a Dionysian pessimism, a pessimism of strength or joy, a yes-saying to the worst, a yes-saying to this world as it is. And with Cioran yet another variation, futile yet lyrical, a no-saying to the worst, and a further no-saying to the possibility of any other world, in here or out there. With Cioran one approaches, but never reaches, an absolute no-saying, a studied abandonment of pessimism itself. The logic of pessimism moves through three refusals: a no-saying to the worst (refusal of the world-for-us, or Schopenhauer’s tears); a yes-saying to the worst (refusal of the world-in-itself, or Nietzsche’s laughter); and a no-saying to the for-us and the in-itself (a double refusal, or Cioran’s sleep). Crying, laughing, sleeping—what other responses are adequate to a life that is so indifferent? ~*~ Cosmic Pessimism. Both moral and metaphysical pessimism point to another kind, a pessimism that is neither subjective nor objective, neither for-us nor in-itself, and instead a pessimism of the world-without-us. We could call this a cosmic pessimism ... but this sounds too majestic, too full of wonder, too much the bitter aftertaste of the Great Beyond. Words falter. And so do ideas. And so we have a cosmic pessimism, a pessimism that is first and last a pessimism about cosmos , about the necessity and possibility of order. The contours of cosmic pessimism are a drastic scaling-up or scaling-down of the human point of view, the unhuman orientation of deep space and deep time, and all of this shadowed by an impasse, a primordial insignificance, the impossibility of ever adequately accounting for one’s relationship to thought—all that remains of pessimism is the desiderata of affects—agonistic, impassive, defiant, reclusive, filled with sorrow and flailing at that architectonic chess match called philosophy, a flailing that pessimism tries to raise to the level of an art form (though what usually results is slapstick). ~*~ Song of Futility. An ethics of futility pervades pessimism. Futility, however, is different from fatality, and different again from simple failure (though failure is never simple). Failure is a breakage within the heart of relations, a fissure between cause and effect, a fissure hastily covered over by trying and trying again. With failure, there is always plenty of blame to go around; it’s not my fault, it’s a technical difficulty, it’s a miscommunication. For the pessimist, failure is a question of “when,” not “if”—failure as a metaphysical principle. Everything withers and passes into an obscurity blacker than night, everything from the melodramatic decline of a person’s life to the banal flickering moments that constitute each day. Everything that is done undone, everything said or known destined for a kind of stellar oblivion. When scaled up in this way, failure becomes fatality. Fatality is the hermeticism of cause and effect. In fatality, everything you do, whatever you do, always leads to a certain end, and ultimately to the end—though that end, or the means to that end, remain shrouded in obscurity. Nothing you do makes a difference because everything you do makes a difference. Hence the effects of your actions are hidden from you, even as you deceive yourself into thinking that, at last, this time you will outwit the order of things. By having a goal, planning ahead, and thinking things through carefully, we attempt, in a daily Prometheanism, to turn fatality to our advantage, to gain a glimpse of an order that seems buried deeper and deeper in the fabric of the universe. But even fatality has its comforts. The chain of cause and effect may be hidden from us, but that’s just because disorder is the order we don’t yet see; it’s just complex, distributed, and requires advanced mathematics. Fatality still clings to the sufficiency of everything that exists... When fatality relinquishes even this idea, it becomes futility. Futility arises out of the grim suspicion that, behind the shroud of causality we drape over the world, there is only the indifference of what exists or doesn’t exist; whatever you do ultimately leads to no end, an irrevocable chasm between thought and world. Futility transforms the act of thinking into a zero-sum game. ~*~ Song of the Worst. At the center of pessimism lies the term pessimus , “the worst,” a term as relative as it is absolute. The worst is about as bad as it gets, “the worst” as “the best” in disguise, shrouded by the passage of time or the twists and turns of fortune. For the pessimist, “the worst” is the propensity for suffering that gradually occludes each living moment, until it eclipses it entirely, overlapping perfectly in death... which, for the pessimist, is no longer “the worst.” Pessimism is marked by an unwillingness to move beyond “the worst,” something only partially attributable to a lack in motivation. In pessimism “the worst” is the ground that gives way beneath every existent—things could be worse, and , things could be better. “The worst” invariably implies a value judgment, one made based on scant evidence and little experience; in this way, pessimism’s greatest nemesis is its moral orientation. Pessimism’s propositions have all the gravitas of a bad joke. Perhaps this is why the true optimists are the most severe pessimists—they are optimists that have run out of options. They are almost ecstatically inundated by the worst. Such an optimism is the only possible outcome of a prolonged period of suffering, physical or metaphysical, intellectual or spiritual. But does this not also describe all the trials and tribulations of each day—in short, of “life?” It seems that sooner or later we are all doomed to become optimists of this sort (the most depressing of thoughts...) ~*~ Song of Doom. Rather than serving as a cause for despair, gloom and doom are the forms of consolation for any pessimist philosophy. Neither quite affects nor quite concepts, gloom and doom transform pessimism into a mortification of philosophy. Doom is not just the sense that all things will turn out badly, but that all things inevitably come to an end, irrespective of whether or not they really do come to an end. What emerges from doom is a sense of the unhuman as an attractor, a horizon towards which the human is fatally drawn. Doom is humanity given over to unhumanity in an act of crystalline self-abnegation. Gloom is not simply the anxiety that precedes doom. Gloom is literally atmospheric, climate as much as impression, and if people are also gloomy, this is simply the by-product of an anodyne atmosphere that only incidentally involves human beings. Gloom is more climatological than psychological, the stuff of dim, hazy, overcast skies, of ruins and overgrown tombs, of a misty, lethargic fog that moves with the same languorousness as our own crouched and sullen listening to a disinterested world. In a sense, gloom is the counterpoint to doom—what futility is to the former, fatality is to the latter. Doom is marked by temporality—all things precariously drawn to their end—whereas gloom is the austerity of stillness, all things sad, static, and suspended, a meandering smoke hovering over cold lichen stones and damp fir trees. If doom is the terror of temporality and death, then gloom is the horror of a hovering stasis that is life. At times I like to imagine that this realization alone is the thread that connects the charnel ground Aghori and the graveyard poets. ~*~ Song of Spite. There is an intolerance in pessimism that knows no bounds. In pessimism spite begins by fixing on a particular object of spite—someone one hardly knows, or someone one knows too well; a spite for this person or a spite for all of humanity; a spectacular or a banal spite; a spite for a noisy neighbor, a yapping dog, a battalion of strollers, the meandering idiot walking in front of you on their smart phone, large loud celebrations, traumatic injustices anywhere in the world regurgitated as media blitz, spite for the self-absorbed and overly performative people talking way too loud at the table next to you, technical difficulties and troubleshooting, the reduction of everything to branding, spite of the refusal to admit one’s own errors, of self-help books, of people who know absolutely everything and make sure to tell you, of all people, all living beings, all things, the world, the spiteful planet, the inanity of existence... Spite is the motor of pessimism because it is so egalitarian, so expansive, it runs amok, stumbling across intuitions that can only half-heartedly be called philosophical. Spite lacks the confidence and the clarity of hatred, but it also lacks the almost cordial judgment of dislike. For the pessimist, the smallest detail can be an indication of a metaphysical futility so vast and funereal that it eclipses pessimism itself—a spite that pessimism carefully places beyond the horizon of intelligibility, like the experience of dusk, or like the phrase, “it is raining jewels and daggers.” ~*~ Song of Sleep. A paraphrase of Schopenhauer: what death is for the organism, sleep is for the individual. Pessimists sleep not because they are depressed, but because for them sleep is a form of ascetic practice. Sleep is the askesis of pessimism. If, while sleeping, we have a bad dream, we abruptly wake up, and suddenly the horrors of the night vanish. There is no reason to think that the same does not happen with the bad dream we call “life.” ~*~ Song of Sorrow. Nietzsche, commenting on pessimism, once castigated Schopenhauer for taking things too lightly. He writes: ...Schopenhauer, though a pessimist, really —played the flute. Every day, after dinner: one should read his biography on that. And incidentally: a pessimist, one who denies God and the world but comes to a stop before morality—who affirms morality and plays the flute... what? Is that really—a pessimist? We know that Schopenhauer did possess a collection of instruments, and we also know that Nietzsche himself composed music. There is no reason to think that either of them would ever banish music from the Republic of philosophy. But Nietzsche’s jibes at Schopenhauer are as much about music as they are about pessimism. For the pessimist who says no to everything and yet finds comfort in music, the no-saying of pessimism can only be a weak way of saying yes—the weightiest statement undercut by the flightiest of replies. The least that Schopenhauer could’ve done is to play the bass. I’m not a big fan of the flute, or, for that matter, wind instruments generally. But what Nietzsche forgets is the role that the flute has historically played in Greek tragedy. In tragedy, the flute ( aulos ) is not an instrument of levity and joy, but of solitude and sorrow. The Greek aulos not only expresses the grief of tragic loss, but it does so in a way that renders weeping and singing inseparable from each other. The classicist Nicole Loraux calls this the mourning voice . Set apart from the more official civic rituals of funerary mourning, the mourning voice of Greek tragedy constantly threatens to dissolve song into wailing, music into moaning, and the voice into a primordial, disarticulate anti-music. The mourning voice delineates all the forms of suffering—tears, weeping, sobbing, wailing, moaning, and the convulsions of thought reduced to an elemental unintelligibility. In the collapsed space between the voice that speaks and the voice that sings, pessimism discovers its mourning voice. Pessimism: the failure of sound and sense, the disarticulation of phone and logos . Have we rescued Schopenhauer from Nietzsche? Probably not. Perhaps Schopenhauer played the flute to remind himself of the real function of the mourning voice—sorrow, sighs, and moaning rendered indistinguishable from music, the crumbling of the human into the unhuman. Failure par excellence of pessimism. ~*~ Song of Nothing. In Buddhist thought, the First Noble Truth of existence is encapsulated in the Pali term dukkha , conventionally translated as “suffering,” “sorrow,” or “misery.” The Buddhist teachings are clear, however, that this is an objective claim, and not simply one point of view among others. Existence is suffering and sorrow—and yet this is not, the teachings tell us, a pessimistic attitude. It is likely that Schopenhauer, reading the Buddhist texts available to him, recognized some filiation with the concept of dukkha . But dukkha is a multi-faceted term. There is, certainly, dukkha in the usual sense of the suffering, strife, and loss associated with living a life. But this is, in turn, dependent on the finitude and temporality of dukkha , existence as determined by impermanence and imperfection. And this ultimately points to the way in which both suffering and finitude are grounded by the paradoxical groundlessness of dukkha as a metaphysical principle—the insubstantiality and the emptiness of all that is. Beyond what is worse to me, beyond a world ordered for the worst, there is the emptiness of dukkha as an impersonal suffering... the tears of the cosmos. In this context, it is easy to see how Schopenhauer’s pessimism attempts to compress all the aspects of dukkha into a nothingness at the core of existence, a Willlessness coursing through the Will. Though one thing for certain is that with Schopenhauer we do not find the “ever-smiling” countenance of Buddhism—or do we? The texts of the Pali Canon also contain lists of the different types of happiness—including the happiness of renunciation and the strange happiness of detachment. But Buddhism considers even the different types of happiness as part of dukkha , in this final sense of nothingness or emptiness. Perhaps Schopenhauer understood Buddhism better than he is usually given credit for. Thus the experiment of Schopenhauer’s philosophy—the point at which a Western pessimus and an Eastern dukkha overlap or exchange glances. Empty sorrow, a lyricism of indifference. The result is a strange, and ultimately untenable, nocturnal form of Buddhism. ~*~ Cioran once called music a “physics of tears.” If this is true, then perhaps metaphysics is its commentary. Or its apology. ~*~ Pessimism would be more mystical were it not for its defeatism. Mysticism is much too proactive for the pessimist, and pessimism too impassive even for the mystic. At the same time, there is something enviable about mysticism—despite its sufferings. There is a sense in which pessimists are really failed mystics. ~*~ You, the Night, and the Music. In a suggestive passage, Schopenhauer once noted that, “music is the melody to which the world is the text." Given Schopenhauer’s view on life—that life is suffering, that human life is absurd, that the nothingness before my birth is equal to the nothingness after my death—given all this, one wonders what kind of music Schopenhauer had in mind when he described music as the melody to which the world is text—was it opera, a Requiem Mass, a madrigal, or perhaps a drinking song? Or something like Eine kleine Nachtmusik , a little night music for the twilight of thought, a sullen nocturne for the night-side of logic, an era of sad wings sung by a solitary banshee. Perhaps the music Schopenhauer had in mind is music eliminated to non-music. A whisper would suffice. Perhaps a sigh of fatigue or resignation, perhaps a moan of despair or sorrow. Perhaps a sound just articulate enough that it could be heard to dissipate. ~*~ Teach me to laugh through tears. ~*~ Pessimism always falls short of being philosophical. My back aches, my knees hurt, I couldn’t sleep last night, I’m stressed-out, and I think I’m finally coming down with something. Pessimism abjures all pretenses towards system—towards the purity of analysis and the dignity of critique. We didn’t really think we could figure it out, did we? It was just passing time, taking a piss, something to do, a bold gesture put forth in all its fragility, according to rules that we have agreed to forget that we made up in the first place. Every thought marked by a shadowy incomprehension that precedes it, and a futility that undermines it. That pessimism speaks, in whatever voice, is the singing testimony to this futility and this incomprehension—take a chance and step outside, lose some sleep and say you tried... ~*~ Is there a music of pessimism? And would such a music be audible? ~*~ The impact of music on a person compels them to put their experience into words. When this fails, the result is a faltering of thought and language that is itself a kind of music. Cioran writes: “Music is everything. God himself is nothing more than an acoustic hallucination.” ~*~ If a thinker like Schopenhauer has any redeeming qualities, it is that he identified the great lie of Western culture—the preference for existence over non-existence. As he notes: “If we knocked on the graves and asked the dead whether they would like to rise again, they would shake their heads.” In Western cultures it is commonly accepted that one celebrates birth and mourns death. But there must be a mistake here. Wouldn’t it make more sense to mourn birth and celebrate death? Strange though, because the mourning of birth would, presumably, last the entirety of that person’s life, so that mourning and living would the be same thing. ~*~ To the musical idea of the harmony of the universe corresponds the philosophical principle of sufficient reason. Like the music of mourning, pessimism gives voice to the inevitable breakdown of word and song. In this way, music is the overtone of thought. ~*~ The Patron Saints of Pessimism. The patron saints of pessimism watch over suffering. Laconic and sullen, the patron saints of pessimism never seem to do a good job at protecting, interceding, or advocating for those who suffer. Perhaps they need us more than we need them. Lest we forget, there do exist patron saints of philosophy, but their stories are not happy ones. There is, for instance, the fourth century Saint Catherine of Alexandria, or Catherine of the Wheel, named after the torture device used on her. A precocious fourteen year old scholar, Catherine was subject to continual persecution. After all forms of torture failed—including the “breaking wheel”—the emperor finally settled for her decapitation, a violent yet appropriate reminder of the protector of philosophers. There are also patron saints of music and musicians, but theirs too are sad stories. In the second century, Saint Cecilia was also subject to persecution and torture. As she knelt to receive the blade that would separate her head from her body, she ardently sang a song to God. It took three attempts before she was fully decapitated, all the while she continued, perhaps miraculously, to sing. Does pessimism not deserve its own patron saints, even if they are unworthy of martyrdom? But in our search, even the most ardent nay-sayers frequently lapse into brief moments of enthusiasm—Pascal’s love of solitude, Leopardi’s love of poetry, Schopenhauer’s love of music, Nietzsche’s love of Schopenhauer, and so on. Should one then focus on individual works of pessimism? We could include Kierkegaard’s trilogy of horror— Sickness Unto Death , The Concept of Dread , and Fear and Trembling —but all these are undermined by their fabricated and unreliable authors. Besides, how can one separate the pessimist from the optimist in works like Unamuno’s The Tragic Sense of Life , Shestov’s Postetas Clavium , or Edgar Saltus’ under-read The Philosophy of Disenchantment ? Even in cases where the entire corpus of an author is pessimistic, the project always seems incomplete—witness Cioran’s trajectory, from his first book, On the Heights of Despair , to the last unpublished notebooks of acrid and taut aphorisms. And this is to say nothing of literary pessimism, from Goethe’s sorrowful Werther, to Dostoevsky’s underground man, to Pessoa’s disquiet scribbler; Baudelaire’s spleen and ennui, the mystical Satanism of Huysmans and Strindberg, the hauntologies of Mário de Sá-Carniero, Izumi Kyoka, H.P. Lovecraft, grumpy old Beckett... even the great pessimist comedians. All that remains are singular, perhaps anomalous statements of pessimism, a litany of quotes and citations crammed into fortune cookies. Patron saints are traditionally named after a locale, either a place of birth or of a mystical experience. Perhaps the better approach is to focus on the places where pessimists were forced to live out their pessimism—Schopenhauer facing an empty Berlin lecture hall, Nietzsche mute and convalescent at the home of his sister, Wittgenstein the relinquished professor and solitary gardener, Cioran grappling with Alzheimer’s in his tiny writing alcove in the Latin Quarter. ~*~ There’s a ghost that grows inside of me, damaged in the making, and there’s a hunt sprung from necessity, elliptical and drowned. Where the moving quiet of our insomnia offers up each thought, there’s a luminous field of grey inertia, and obsidian dreams burnt all the way down. ~*~ If pessimism has any pedagogical value, it is that the failure of pessimism as a philosophy is inextricably tied to the failure of pessimism as voice. I read the following, from Shestov’s The Apotheosis of Groundlessness : When a person is young he writes because it seems to him he has discovered a new almighty truth which he must make haste to impart to forlorn humankind. Later, becoming more modest, he begins to doubt his truths: and then he tries to convince himself. A few more years go by, and he knows he was mistaken all round, so there is no need to convince himself. Nevertheless he continues to write, because he is not fit for any other work, and to be accounted a superfluous person is so horrible. (shrink)

In this work we introduce a class of commutative rings whose defining condition is that its lattice of ideals, augmented with the ideal product, the semi-ring of ideals, is isomorphic to an MV-algebra. This class of rings coincides with the class of commutative rings which are direct sums of local Artinian chain rings with unit.

The aim of this paper is to propose a research agenda for future studies of local forms of caregiving. It does this by exploring practices of care giving and receipt through the prism of childcare. Focusing on Nairobi, it investigates one critical form of care work in the city: the labour of women who work as ‘nannies’ in private homes, a form of labour that has received little systematic study or scholarly attention. Every day, women in Nairobi construct complex (...) and far-ranging care chains that ensure that the socially necessary labour of childcare takes place. The phenomenon of ‘diverted mothering’ that has been associated with the globalisation of care can also be understood as a local phenomenon. Whereas global care chains involving migrant domestic workers have been the focus of detailed investigation, hitherto the workings of more widespread and highly fragile local care chains in the cities of the third world have been neglected. We argue that it is critical to understand practices of intimate and emotional labour in the context not just of global migration but in situations of severe intersecting inequalities within the global south. (shrink)