We review current theoretical cosmology, including fundamental and mathematical cosmology and physical cosmology (as well as cosmology in the quantum realm), with an emphasis on open questions.

The paper’s principal claim to originality lies in its deployment of Deleuze and Guattari’s concept of the ‘refrain’ in thinking the ‘resingularization’ of photography in the context of new media ecologies and the promise of what Guattari calls a ‘post-media era’. The paper itself constitutes a refrain and is structured according to the three moments of any refraining. Firstly, a refrain is a spatio-temporalization, a way of marking out space, keeping time and assembling and activating subjectivity. At its most rudimentary, (...) it is the establishment of a momentary centre, a point of order amidst chaos. We can conceive this in terms of the originary ‘cut’ of the photographic flash which – as in a familiar trope in horror films in which the flash of a camera guides the protagonist through a menacing darkness – illuminates one’s milieu, the spot on which one stands, and dispels the evils which gather on all sides. This flash is a singularity which, in rupturing darkness, does not merely constitute a representative image but is, as Guattari might say, a ‘vector of subjectivation’. Secondly, the refrain circumscribes a territory, a circle of control, ethos, interiority or home. Our media are architecture, part of the congealing and hardening of territory. Here emerges an ‘incorporeal Universe’ which signs itself ‘Photography’. We approach photographic territorialization principally in terms of genre. Photographic genres are refrains become clichés, habits, fictions which uncritically sustain and abet the ravages of capitalistic subjectivity. Adhering, photographically, to these affective algorithms – creatively reacting in the belief that There Is No Alternative – is to generatively maintain the existence of a virtually stable territory. It is this territory that, we insist, requires estrangement through the amplification of its moments of uncertainty. The third moment of the refrain is precisely the exacerbation of its instability, its transformation into a ‘music’ which is the cracking open of the territory to the world and its opening out onto futurity and alterity. We conceive this in two ways. On the one hand, the opening of the photographic refrain can be understood in terms of the ontology of mediation. Rather than a freezing of the moment, the photographic image is in and of the middle, medial – that is, it constitutes an event of interruptive time, the construction of an interval which is excessive and untimely. Here, we heed recent calls for a new ethics of photographic practice which understands and takes responsibility for the process of mediation ‘from within the process itself’. On the other hand, the opening of the photographic refrain can be understood in connection with the subjective pluralism which is the excess of the social. We are plural, polyphonic subjects, comprising affective communities which exist in relation to a ‘constellation of Universes’, at the intersection of refrains which variously harness anti-chaotic forces and can be resingularized and opened onto the forces of the future. Along lines intimated by Guattari, we commend the collective reappropriation and resingularization of photography in order to escape its impasse, to reflexively trigger ‘an existential agglomeration’. Mediation itself offers the promise of a ‘post-media era’ in which we liberate the creativity and virtuality of media in order to ‘bifurcate existence’, realizing the possibility of new constellations of Universes and an autopoiesis of subjectivity. Tapping into such excess requires a pedagogy of excess, too. For us, to respond ethically to the new powers of mediation means respecifying photography as a collective endeavour, beyond the principles of ‘self expression’ and ‘independence’ which have long dominated photography education. It also means going beyond the conventions of genre and ‘socially-engaged’ practice, not simply through the usual judgement and denunciation of territory but through its falsification. As we see it, photography’s ‘fabulatory function’ is to both make perceptible and betray the ‘working forces’ of territorial refrains, to both activate and ‘fail to satisfy’ them. Indeed, it is in this sense that photography might become a transversal tool with which to think the artistic and social simultaneously. (shrink)

The Anthropocene, a concept to describe the planetary consequences of human culture, demands that we imagine the earth itself as an image-recording medium. It is a concept that confronts the entangled histories of industrialization and abstraction, revealing the thoroughly mediated circumstances from which perceptions of ‘nature’ emerge. This article considers an accelerated form of abstraction induced by technological capitalism, a form with thoroughly material consequences described by McKenzie Wark as ‘vectoral’. If the age of the human is recorded on the (...) earth, the vector is the tool of its stratigraphic inscription. Taking Tom McCarthy’s novel Satin Island as an example, this article speculates on a photographic practice immanent to the vector. In Satin Island, photographic images do not reinforce a human world but instead provoke a growing awareness of otherworldliness. These images confront the more radical and paradoxical consequences of the Anthropocene, an era that in fact names the end of the very category of human. (shrink)

Inductive arguments from evil claim that evil presents evidence against the existence of God. Skeptical theists hold that some such arguments from evil evince undue confidence in our familiarity with the sphere of possible goods and the entailments that obtain between that sphere and God’s permission of evil. I argue that the skeptical theist’s skepticism on this point is inconsistent with affirming the truth of a given theodicy. Since the skeptical theist’s skepticism is best understood dialogically, I’ll begin by sketching (...) the kind of argument against which the skeptical theist’s skepticism is pitched. I will then define ‘skeptical theistic skepticism’, offer a precise definition of ‘theodicy’, and proceed with my argument. (shrink)

The levers of natural selection are random genetic mutation, fitness for survival, and reproductive success. Defenders of the evolutionary debunking account (EDA) hold that such mechanisms aren’t likely to produce cognitive faculties that reliably form true moral beliefs. So, according to EDA, given that our cognitive faculties are a product of unguided natural selection, we should be in doubt about the reliability of our moral cognition. Let the term ‘sanspsychism’ describe the view that no supramundane consciousness exists. In arguing against (...) theism, some sanspsychists advance a normative claim about the moral significance of phenomena like sentient suffering. But if no supramundane consciousness exists, our cognitive faculties are a product of unguided natural selection. It follows that if EDA is correct, the sanspsychist should not think that our moral cognition is reliable. So unless the sanspsychist has a defeater for EDA, she should not think herself justified in appealing to normative reasons for denying the existence of God. (shrink)

Carey's book on conceptual change and the accompanying argument that children's biology initially is organized in terms of naïve psychology has sparked a great detail of research and debate. This body of research on children's biology has, however, been almost exclusively been based on urban, majority culture children in the US or in other industrialized nations. The development of folkbiological knowledge may depend on cultural and experiential background. If this is the case, then urban majority culture children may prove to (...) be the exception rather than the rule, because plants and animals do not play a significant role in their everyday life. Urban majority culture children, rural majority culture children, and rural Native American children were given a property projection task based on Carey's original paradigm. Each group produced a unique profile of development. Only urban children showed evidence for early anthropocentrism, suggesting that the co-mingling of psychology and biology may be a product of an impoverished experience with nature. In comparison to urban majority culture children even the youngest rural children generalized in terms of biological affinity. In addition, all ages of Native American children and the older rural majority culture children gave clear evidence of ecological reasoning. These results show that both culture and expertise play a role in the development of folkbiological thought. (shrink)

What happens when theory falters? A concern with the anthropocentric limitations of critical thought dominates contemporary cultural theory. For Joanna Zylinska, however, this concern often reflects a longstanding humanist anxiety, one that is today renewed in the form of ‘noir theory’, a reactionary scholarship that redeems the universalist human as the subject of reason. There is, though, more than one mode of noir theory, and a certain tendency of ‘noir’ affords the basis for theorizing another kind of universalism, a non-reactionary (...) account of the real. This article takes seriously the allusion to noir as a particular mode of detection. Its investigation begins with Gilles Deleuze, who commends crime fiction for providing an image of thought that works against humanist orthodoxy. Yet present circumstances demand investigating a blacker kind of noir, one that operates negatively, a noir theory that can be detected in the strange realism of François Laruelle. (shrink)

Many psychological studies of categorization and reasoning use undergraduates to make claims about human conceptualization. Generalizability of findings to other populations is often assumed but rarely tested. Even when comparative studies are conducted, it may be challenging to interpret differences. As a partial remedy, in the present studies we adopt a 'triangulation strategy' to evaluate the ways expertise and culturally different belief systems can lead to different ways of conceptualizing the biological world. We use three groups (US bird experts, US (...) undergraduates, and ordinary Itza' Maya) and two sets of birds (North American and Central American). Categorization tasks show considerable similarity among the three groups' taxonomic sorts, but also systematic differences. Notably, US expert categorization is more similar to Itza' than to US novice categorization. The differences are magnified on inductive reasoning tasks where only undergraduates show patterns of judgment that are largely consistent with current models of category-based taxonomic inference. The Maya commonly employ causal and ecological reasoning rather than taxonomic reasoning. Experts use a mixture of strategies (including causal and ecological reasoning), only some of which current models explain. US and Itza' informants differed markedly when reasoning about passerines (songbirds), reflecting the somewhat different role that songbirds play in the two cultures. The results call into question the importance of similarity-based notions of typicality and central tendency in natural categorization and reasoning. These findings also show that relative expertise leads to a convergence of thought that transcends cultural boundaries and shared experiences. (shrink)

Living things can be classified by taxonomic similarity (lions and lynx), or shared ecological habitat (ducks and turtles). The present studies used card-sorting and triad tasks to explore developmental and experiential changes in conceptual flexibility–the ability to switch between taxonomic and ecological construals of living things–as well as two processes underlying conceptual flexibility: salience (i.e., the ease with which relations come to mind outside of contextual influences) and availability (i.e., the presence of relations in one’s mental space) of taxonomic and (...) ecological relations. We were also interested in the extent to which salience and availability of taxonomic and ecological relations predicted inductive inferences. Participants were 452 six to ten-year-olds from urban, suburban, and rural communities in New England. Across two studies, taxonomic relations were overwhelmingly more salient than ecological relations, although salience of ecological relations was higher among children from rural environments (Study 1) and those who engaged in unstructured exploration of nature (Study 2). Availability of ecological relations, as well as conceptual flexibility, increased with age, and was higher among children living in more rural environments. Notably, salience, but not availability, of ecological relations predicted ecological inferences. These findings suggest that taxonomic relations are a default way to organize intuitive biological knowledge and that environmental richness and relevant experience contribute to the salience and availability of ecological knowledge, and thereby, conceptual flexibility in biological thinking. More generally, they highlight important linkages between domain-specific knowledge and domain-general cognitive abilities. (shrink)

Humans naturally and effortlessly use a set of cognitive tools to reason about biological entities and phenomena. Two such tools, essentialist thinking and teleological thinking, appear to be early developmental cognitive defaults, used extensively in childhood and under limited circumstances in adulthood, but prone to reemerge under time pressure or cognitive load. We examine the nature of another such tool: anthropocentric thinking. In four experiments, we examined patterns of property attribution to a wide range of living and non-living objects, manipulating (...) time pressure, response type, and property in a total of 471 participants. Results showed no tendency toward increased similarity-based attribution patterns indicative of anthropocentric thinking under time pressure. However, anthropocentric thinking was consistently observed for unfamiliar properties. These findings suggest that anthropocentric thinking is not a developmentally persistent cognitive default, but rather a cognitive strategy deliberately employed in situations of uncertainty. (shrink)

The ways in which people conceptualize the human–nature relationship have significant implications for proenvironmental values and attitudes, sustainable behavior, and environmental policy measures. Human exceptionalism (HE) is one such conceptual framework, involving the belief that humans and human societies exist independently of the ecosystems in which they are embedded, promoting a sharp ontological boundary between humans and the rest of the natural world. In this paper, we introduce HE in more depth, exploring the impact of HE on perceptions of the (...) human–nature relationship, the role of culture in HE, and speculating on the origins of HE. We consider potential implications for environmental decision-making, conservation and environmental science, and promoting proenvironmental behavior. We present empirical evidence on the pervasiveness and consequences of HE in WEIRD (Western, Educated, Industrialized, Rich and Democratic) populations, and potential interventions. Finally, we close with implications of human-exceptionalist thinking on other sustainability-related fields, including conservation practices, nature management, climate change adaptation, and environmental science. Understanding the cognitive and social drivers of this disconnect is vital on a planet now dominated by environmental change, as not only are humans increasingly impacted by natural disasters, but the choices they make can have ever more dire consequences for the sustainability of ecosystems. (shrink)

This paper is a reply to a discussion of my paper The Essentialist Aspect of Naive Theories by Ahn, Kalish, Gelman, Medin, Luhmann, Atran, Coley and Shafto; both the discussion and my reply appeared in the November 2001 issue of Cognition.

This paper supports the scientific position that panpsychism is a valid category of possible resolutions to the hard problem of consciousness, and it focuses on a solution to the 'combination problem' in panpsychism. I argue for a new way of thinking about consciousness in which consciousness is not viewed in reference to subjects, and that the concept of a 'subject' is borne of the illusion of self. Therefore, we don't face a combination problem if the notion of a subject is (...) superfluous and consciousness itself is pervasive in the form of a field. The paper is also a more general discussion about the importance of pursuing this scientific question in the twenty-first century: is consciousness a more fundamental aspect of the universe than we have previously assumed? (shrink)

Talking Politics is a philosophical examination of some of the basic concepts of political discourse. Its primary focus is on the ordinary ; on what is said by politicians, in newspapers and by people in pubs, rather than on the works of political theorists. This is a work of , but not on political theory. Talking Politics is: * Invaluable as a source of reference for students, and contains a detailed index * Arranged thematically, around topics such as `Nation'. Each (...) entry has copious cross-references and suggestions for further reading A. W. Sparkes is uniquely qualified to write such a book, combining some thirty years' teaching as a philosopher with wide experience of, and a life-long fascination with, politics. His attitude is that of a critical, but uncynical, observer. (shrink)

The crisis of the theory of socioeconomic formations has recently become clearly apparent in our social philosophy. Earlier as well, the "formational" approach, with its presumption that the new order has "decisive advantages," caused perceptible epistemological difficulties associated with the effect of "inverted perspective." It followed from the theory that socialist Mongolia, Vietnam, and Cuba were a "whole epoch" ahead of the USA and other developed countries of the West that had preserved the outmoded capitalist order.

The statement of Heinsius that was the reading of all his manuscriptsis described by Henry2 as a mere blunder, and it must surely be so regarded.Henry claims to have examined seventy-four manuscripts, in none of whichdid he find, and more recent commentators and editors, though some3 prefer to adopt the emendation, are unanimous in acknowledging thelack of manuscript support for the change.

Complete works of a Bengali Marxist philosopher and author.

v. 1. Indii︠a︡ -- v. 2. Blizhniĭ i Sredniĭ Vostok -- v. 3. Kitaĭ.

В книге дается анализ основных характерных признаков русской философии, позволяющие выделить ее как нечто особенное из общего контекста философских культур.

It is commonly accepted by those who consider macroevolution as a process decoupled from microevolution that its apparent jerkiness (and, hence, incompatibility with principles of population genetics) results from the structural complexity of epigenetic systems, since all complex cybernetic systems are expected to behave discontinuously. To analyse the validity of this assumption, the process of self-improvement has been analysed in a complex cybernetic system by means of computer simulations. It turns out that the investigated system tends to develop by accumulation (...) of as small structural changes as possible, while larger changes are likely to result in the collapse of the system rather than in its persistence or improvement. This implies that cybernetic considerations alone cannot justify the claim that the very nature of epigenetic systems induces evolution by discrete steps rather than by gradual accumulation of small changes. (shrink)

Articles, on metaphysics, originally published in Siḷumiṇa, weekly Sinhalese newspaper and written by Ven. Baḷangoḍa Ānandamaitreya.

Originally published in 1923, this title is a critical examination of Freud’s theory of psychoanalysis. A contemporary of Freud, the author sets out to evaluate his theories in a scientific manner, searching for evidence. The result is a rather scathing review of where this is lacking.