The equal opportunities issue constitutes one of the biggest ethical and practical challenges ever faced by business, because it strikes at fundamental cultural assumptions about the purpose and responsibilities of business and the rights of individuals which are ingrained from childhood. The author is chairman of Business in the Community's‘Opportunity 2000′.

Diplomacy is the corpus of procedures and institutions used in foreign relations by an independent state. It is the method by which a state seeks to attain its objectives in foreign policy, namely to secure for its citizens prosperity and justice through negotiations with other states.

The adoption of artificial intelligence (AI) in small and medium-sized enterprises (SMBs) has emerged as a key strategy for improving quality management. This article discusses the main benefits and challenges of implementing AI in this context. A systematic review of the academic literature and relevant business reports was carried out, in order to collect and analyze empirical evidence on the application of AI in the quality management of SMEs, obtaining as results that the main benefits of the implementation of AI (...) in the quality management of SMEs include: Improved data-driven decision-making, process automation and error reduction, early detection of quality issues, customization of products and services, and resource optimization and cost reduction. On the other hand, the main challenges were: Lack of knowledge and skills in AI, high implementation costs, concerns about data security and privacy, resistance to cultural change, and integration of AI with existing systems and processes, concluding that the implementation of AI in SMB quality management offers significant benefits, but it also entails challenges that must be addressed strategically. SMEs that manage to overcome these challenges will be able to take advantage of the competitive advantages offered by AI, improving their efficiency, quality and adaptability in an increasingly dynamic business environment. (shrink)

Review of Deborah's Boyle's Lady Mary Shepherd: Selected Writings.

The Lady of Linshui Pacifies Demons: A Seventeenth-Century Novel. Translated by Kristin Ingrid Fryklund; introduction by Mark Edward Lewis and Brigitte Baptandier. Seattle: University of Washington press, 2021. Pp. xxiv + 280. $35.

What is the metaphysical relationship between the fetus/embryo and the pregnant organism? In this paper I apply a substance metaphysics view developed by Barry Smith and Berit Brogaard to argue, on the basis of topological connectedness, that fetuses/embryos are Lady-Parts: part of the maternal organism up until birth. This leaves two options. Either mammalian organisms begin at birth, or we revise our conception of organisms such that mammalian organisms can be part of other mammals. The first option has some (...) advantages: it is numerically neat; aligns with an intuitive picture of organisms as physically distinct individuals; and ties ‘coming into existence’ to a suitably recognisable and important event: birth. But it denies that the fetus survives birth, or that human organisms existed prior to their birth. The second option allows us to recognise that human organisms exist prior to and survive their birth, but at a cost: it leaves the question of when an organism comes into existence unanswered, and demands potentially far-reaching conceptual revision across a range of domains. (shrink)

Lady Gaga’s celebrity DNA revolves around the notion of monstrosity, an extensively researched concept in postmodern cultural studies. The analysis that is offered in this paper is largely informed by Deleuze and Guattari’s notion of monstrosity, as well as by their approach to the study of sign-systems that was deployed in A Thousand Plateaus. By drawing on biographical and archival visual data, with a focus on the relatively underexplored live show, an elucidation is afforded of what is really monstrous (...) about Lady Gaga. The main argument put forward is that monstrosity as sign seeks to appropriate the horizon of unlimited semiosis as radical alterity and openness to signifying possibilities. In this context it is held that Gaga effectively delimits her unique semioscape; however, any claims to monstrosity are undercut by the inherent limits of a representationalist approach in sufficiently engulfing this concept. Gaga is monstrous for her community insofar as she demands of her fans to project their semiosic horizon onto her as a simulacrum of infinite semiosis. However, this simulacrum may only be evinced in a feigned manner as a (dis)simulacrum. The analysis of imagery from seminal live shows during 2011–2012 shows that Gaga’s presumed monstrosity is more akin to hyperdifferentiation as simultaneous employment of heterogeneous and potentially dissonant inter pares cultural representations. The article concludes with a problematisation of audience effects in the light of Gaga’s adoption of a schematic and post-representationalist strategy in the event of her strategy’s emulation by competitive artists. (shrink)

Saturday Night Live (SNL) is populated with wildly ill‐behaved characters. Leon Phelps, the Ladies Man (Tim Meadows) is more interested in sexually exploiting his female callers than he is in helping them with their problems. SNL's incarnation of George W. Bush (Will Ferrell) is blatantly self‐interested, racist, and crass. Some philosophers believe praise and blame are appropriate responses whenever the agent deserves the praise or blame. This view is known as the Merit View. Others believe that praise and blame should (...) be directed at the agent if and only if it would increase the likelihood of the agent changing or improving their behavior in the future. This view is known as the Consequentialist View. This chapter considers these views in more detail, to see what they can tell us about characters like the Ladies Man. (shrink)

Most opponents of somatic cell nuclear transfer and embryonic stem cell technologies base their arguments on the twin assertions that the embryo is either a human being or a potential human being, and that it is wrong to destroy a human being or potential human being in order to produce stem cell lines. Proponents’ justifications of stem cell research are more varied, but not enough to escape the charge of obsession with the status of the embryo. What unites the two (...) warring sides in ‘the stem cell wars’ is that women are equally invisible to both: ‘the lady vanishes.’ Yet the most legitimate property in the body is that which women possess in their reproductive tissue and the products of their reproductive labour. By drawing on the accepted characterisation in the common law of property as a bundle of rights, and on a Hegelian model of contract as mutual recognition, we can lessen the impact of the tendency to regard women and their ova as merely receptacles and women’s reproductive labour as unimportant. (shrink)

Virginia Woolf, in A Room of One’s Own, asked why there were no women writers before 1800. If she had been thinking about philosophers instead of writers in the traditional women’s areas of plays and fiction, she might have asked why there were no women philosophers at all, for I suspect that most people would find it very hard to name a woman philosopher before the present day. To help her in answering her question, she invented a fictional character, Judith (...) Shakespeare, a sister to William Shakespeare. The conditions of Judith’s life made it impossible for her to write, and so Woolf speculated that the women who would have been writers did not lead the kinds of lives that permitted them to realize their talents. Woolf’s image of Judith Shakespeare is a very powerful one but her speculation is only half right. There undoubtedly were many women in the past who would have been talented writers or philosophers if their lives had been different, but Judith Shakespeare’s image can also blot out our knowledge of women who, contrary to Woolf’s speculation, did exist and did write. Indeed, we know now there were even women who wrote philosophy. These women were in many ways exceptional, for Woolf is quite right that most women did not live either with enough privacy or with enough income to allow them to write. Often, they were members of the aristocracy, whose position enabled them to behave eccentrically, sometimes to be able to demand privacy, and sometimes to be able to invite contacts with leading intellectuals. Quite often, these women were childless, which in an age before birth control made them exceptions to the general rule, and at a time when many women were bearing their last child in their forties, was the only thing that could have given them private time. Nevertheless, research in the last ten or fifteen years has uncovered the work of quite a number of these women: for example, Princess Elizabeth of Bohemia, the Electress Sophie, Queen Christina of Sweden, Queen Sophie Charlotte of Prussia, Anne, Lady Conway, Mary Astell, Damaris, Lady Masham, Catharine Trotter Cockburn, Emilie du Chatelet, Catherine Macaulay, Lady Mary Shepherd, and many more. Woolf’s question then comes up again in a slightly different form. Why is it that the work of these women was for so long unknown? Why do so many people even today remain ignorant of the existence of women philosophers before the present day? I am not going to answer this question directly; in fact, I suspect it has multiple answers. Instead, I am going to present a case study from amongst all the cases of all of these women. I hope by considering the history of this woman, and, in particular, considering the way in which she was read, it will be possible to gain some insights into the ways in which women have failed to be incorporated into philosophical history. The woman I am going to discuss is Lady Mary Shepherd. Mary Shepherd actually falls outside of Woolf’s target date of 1800, since she flourished in the first half of the nineteenth century, but this merely reflects my point about the greater ignorance that prevails about women in philosophy. (shrink)

Three leading scholars examine one of the oldest professorships, the Lady Margaret's Chair of Divinity at Cambridge, plotting its development in the context of sixteenth- and seventeenth-century history. The current Lady Margaret's Professor Graham Stanton sets the scene with an introduction briefly considering theology at Cambridge before 1502 and after 1649. In the two main chapters Richard Rex - an authority on John Fisher, first holder of the Chair - deploys new evidence to propose changes in the list (...) of early professors and shows how their appointment and dismissal reflected the vagaries of the Reformation; and Patrick Collinson investigates how the Elizabethan and early Stuart professors continued to be caught up in the religious and political turmoil of the times. There is a complete list of holders from 1502 to the present. (shrink)

It is argued that the thought of Lady Jane Grey has received too little attention, and that her name and beliefs need to be resuscitated. The work of Levin, DeLisle and others is alluded to, and it is concluded that Grey was a devoted Dissenter of her time with explicit beliefs.

This article presents the results of the authors’ research on cosmological and philosophical narratives related to the personality of Lady Xian and her cultural heritage, and on their function in the contemporary cultural practices of Guangdong Province and the whole modern Chinese culture. The authors systematise Lady Xian’s corpus of cosmological and philosophical narratives, reconstruct Lady Xian’s main cosmological concepts and philosophical ideas, and reveal their specific features as well as their differences with Western cosmology and with (...) cosmological narratives in Western culture. The authors show that Lady Xian’s philosophical and cosmological ideas function as the masterplot of modern Chinese culture, which comprises such essential components of China’s international cultural policy as cultural identity, cooperative attitudes to other cultures, the dissemination of Chinese traditional culture in the world, peaceful coexistence, and soft power. The authors argue that Lady Xian’s cosmological concepts are an essential component of the implementation of the cultural aspects of China’s Belt and Road Initiative and that they can be used as an effective and helpful tool in the spread of modern Chinese culture in European countries. The article concludes that Lady Xian’s cosmological concepts are an essential method for deepening the understanding of China’s international cultural policy and China’s Belt and Road Initiative in European countries. In addition, Lady Xian’s culture can be used as a counter-narrative in overcoming some negative stereotypes about China’s international cultural policy and China’s Belt and Road Initiative present in the information space of European countries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:
ources VICTORIA, LADY WELBY’S PAPERS AT YORK UNIVERSITY, TORONTO I. G-G Mathematics / Middlesex U.  St. Leonard’s Road, Bengeo, Herts.  ,  .-@.. ne of the fringe figures in British philosophical life during Russell’s early Ocareer was Victoria, Lady Welby (–). Coming in middle age to academic concerns, she was the most receptive person in Britain to the semiotics of C. S. Peirce (–), giving (...) his work some publicity especially in her books What Is Meaning? () and Significs and Language (). After her death much of her library went to the University of London Library; her heavily annotated copies of journals such as Mind and The Monist are worth consulting. Her papers remained with her family until they were purchased from Sir Oliver Welby in  by York University, Toronto. The large collection is stored in  large boxes, with the general reference number -; the archival staff has prepared an excellent catalogue. I sampled the collection in a short recent visit. It divides into two nearly equal halves. One half includes her own manuscripts and essays, sometimes including comments made by friends. Some manuscripts by others, or transcripts thereof (for example, H. G. Wells) were also stored. I looked at the manuscripts related to logic and language, and found that several were composed of transcriptions of her notes typed out on strips and then set in a chosen order by fixing to large sheets with pins. Logic as such did not feature strongly; more prominent were aspects of linguistics or speech practice. Lady Welby strove to popularize the work of fellow enthusiasts for linguistics. In particular, box  comprises her commissioned English translations of several articles published during the s by the logician and philosopher Giovanni Vailati (–), also the earliest follower of Russell’s hero Giuseppe Peano. Presumably Vailati’s and Welby’s deaths prevented the publication of the planned book. The other half of the collection comprises Lady Welby’s extensive correspondence, including copies or drafts of some of her own letters. Attached to many russell: the Journal of Bertrand Russell Studies n.s.  (summer ): – The Bertrand Russell Research Centre, McMaster U.  -  . - letters are partial typewritten transcriptions, presumably prepared by or for her daughter Nina Cust (–) for a two-volume edition. As these transcriptions suggest, the originals were not only selected but also mauled quite a bit; the edition provides only extracts both locally within a letter and also globally across a file. They are organized chronologically in chapters each covering a short run of years, so that any extensive exchange is spread across several chapters. Further, the precise date of each letter is never given. This is a pity, for the full collection reveals an impressive range of serious contacts in the philosophical and other communities, and also with some figures related to her social status (from the aristocratic Stuart-Wortley family, Very Important in those days). Some letters relate to a discussion group which met at her home; first at Denton Manor, Grantham, Lincolnshire, and then during her widowhood in Harrow, London. To Lady Welby herself, one of the most important exchanges was that with C. S. Peirce (–), some of which appeared in the daughter’s edition and since has been published in full. For my interests two other files stood out. One is an intense exchange, especially in , with Mary Boole (–), in which her working relationship with her late husband and their religious stance were discussed. The other exchange was with Philip Jourdain (–); they used to lend each other books and recent issues of journals. When Lady Welby planned a visit in September , Jourdain assured her that a “tyred fly” would be hired to bring her to his home from the railway station, and that it had a large room which should be satisfactory to “you and your maid”. These two also exchanged opinions on recent philosophical literature, including that by Russell, whose work is mentioned in other files. There is a small exchange with Russell himself; both sides are available here, and of course also at the Russell Archives. Some or all of these files are printed in the Cust volumes, but the full collection needs to be consulted in order to do justice to the material. Researchers visiting the Russell... (shrink)

Shepherd propounds a theory of mind with a fair claim to be better than Hume’s at explaining the sources of commonly held human beliefs about causal necessity due largely to her relational theory of sense perception. In comparison with Hume’s account, it incorporates a more sophisticated treatment of mental representation, especially the role of relational structure and logical form. Most important, perhaps, Shepherd’s theory enforces the division, obscured by Hume, between the evidence of necessity and the metaphysical foundation of necessity.

Nineteen eleven was a tumultuous year for Bertrand Russell, both personally and academically. The intense scholarly activity of 1911 that resulted in an impressive set of diverse academic publications and manuscripts was accompanied by a number of personal entanglements that were equally intense for Russell. Two of these relationships would prove to be especially strained. Late Wednesday afternoon, 18 October 1911, Russell met Ludwig Wittgenstein for the first time. As we know from the numerous accounts available on their relationship, the (...) exchanges between Russell and Wittgenstein were emotionally charged and not always cordial. However, in 1911 a second relationship flourished that would prove equally significant for Russell. The aristocratic English philosopher fell in love with Lady Ottoline Morrell. This relationship would eventually generate a correspondence in excess of 3,400 letters, telegrams and postcards. My paper is an assessment of the impact of Morrell on Russell's thought at the time he completed his classic Problems of Philosophy. In particular, I shall attempt to accomplish two tasks in this paper: -/- (a) In the first place, I shall show that Russell's 1911 view of philosophy appears to be contradictory, especially in regard to his conception of the Self. -/- (b) In the second place, I shall consider the nature and extent of Morrell's influence on Russell's 1911 view of philosophy and suggest that Lady Ottoline has more than a benign influence on Russell's 1911 understanding of the Self. -/- . (shrink)

The philosophical writings of Lady Mary Shepherd (1777–1847) reveal an astute and lively intellect. In An Essay upon the Relation of Cause and Effect (1824) and Essays on the Perception of an External Universe, and Other Subjects Connected with the Doctrine of Causation (1827), Shepherd engaged critically with the views of Hume, Berkeley, Reid, Stewart, de Condillac, and others, but she also presented an original and carefully argued philosophical system of her own. Highly regarded in her day, Shepherd's work (...) faded into obscurity after her death; this collection of selections from her writings is intended to bring her work back into focus for students and scholars. Selections include her writings about causation, knowledge of the external world, mathematical and physical induction, belief in miracles and God, and mind and body. This volume also includes an 1828 essay Shepherd published on vision and selections from her 1832 magazine article, "Lady Mary Shepherd's Metaphysics.". (shrink)

This is the first in-depth study of a female audience that shows how and why women went to the theater in Restoration England. Robert challenges the assumption that a "ladies' faction" played an important part in encouraging the playhouses to present a more moral, less bawdy or "satirical" style of comedy, thus changing the course of English drama. He shows that there is no evidence of this faction, and that "sentimental" comedies really did cater to the interest of their female (...) audience by incorporating the fashionable concern for women's rights. Drawing on many sources, including the life of Elizabeth Pepys, the book investigates just who these "ladies" were, what determined their theater-going, how often they went, what they liked and did in the theater, and the role of patronage at the court of three Restoration queens. (shrink)

In this contribution to an exchange of views about “lyric philosophy,” the author argues that the philosopher-poet Jan Zwicky, beginning as early as her dissertation at the University of Toronto, has championed the nonlogical, including the ineffable, the oracular, and the mystical, and that more recently those concerns have merged in a more focused way in her attention to ecological issues. The impulse to fix philosophy and the environment depends in her work mainly on further linguistic statements and declarations, and (...) on occasional overt rejections of traditional political remedies. Thus, the audience for her campaign against analytic philosophy, for example, does not seem to reach beyond the walls of higher education in North America. Zwicky has aligned herself with an esoteric philosophical tradition that has sought to achieve its aims covertly — meaning, for one thing, that it becomes difficult to measure the success of those aims, since they are deliberately meant to be unavailable to public scrutiny. Those aims are not dependent on the general populace's involvement or engagement. Indeed, the author concludes, the general populace has been viewed consistently in the esoteric philosophical tradition as weak and resistant, if not hostile, to philosophical thought. (shrink)

As theories of performativity struggle to disentangle and reconfigure the relationships between act and identity, a heterowoman who relishes the performance of femininity is still aware that she can be read as reactionary. Her choice of sexual partners seems to undermine the efficacy of similar strategies constructed by femme lesbians. One queer option for a heterosexual woman is to ‘act’ like a gay man. As more than one cultural commentator has pointed out, it appears that only a male drag queen (...) can be a ‘lady’ these days. This particular woman does not want to change her biological sex to ‘be’ a gay man. She has learned how to be a ‘lady’ from the ‘feminized fags’ who may have learned from her mother. Their ironic distancing, camp connoiseurship, and parodic appropriation of the notion of a stable gender identity came as part of the package. As a result of this transaction, she acts as if she has balls under her dress. Such mimetic masquerades can be most easily recognized as resistant when performativity is ‘bound’ into a formalized performance. It is implicit that this artifice is not sustainable, nor is this desirable. ‘Doing’ queer means possessing the agency to defy and destabilize gendered behaviours, sexes, and sexualities through continuing and conscious decisions. This article explores the efficacy of heterosexual femme performances that attempt to challenge and subvert ideological normativities through their transactions with gay men. (shrink)

The title of this collection of essays refers to a tailor's mannequin that Alfred Brendel spotted in a shop window in Arezzo, a small Tuscan town. Who is this strange lady? And why is she carrying an egg on her head? What is she looking at? The mannequin was purchased and now graces a room in the attic of Brendel's house in Hampstead. Her features convey great artistic seriousness in combination with absurd comedy: the epitome of his own musical (...) and literary preferences. And so, in his delightful new collection, great masters of nonsense meet great masters of music. (shrink)

Badiou has said that his entire philosophical project stems from the need to “update” the traditional philosophical categories of Truth, Being, the Infinite and the Universal in the wake of the 19th Century German mathematician Georg Cantor’s explication of transfinite set theory. In his essay, “What is Love?”, he provides an account of one of the ways in which a post-Cantorian reconfiguration of the ontological status of the category of Woman might operate. This is given in the form of a (...) postscript subtitled “The Feminine Position and Humanity” wherein he gives Lacan’s conception of supplementary feminine jouissance “an extra turn of the screw”. This essay draws on Badiou’s reconfiguration of the philosophical category of Woman to examine the implications of another postscript, that which abruptly concludes the 2003 novel Elizabeth Costello by J. M. Coetzee. It reads Coetzee’s invention of the “Letter of Elizabeth, Lady Chandos” with recourse to Lacanian psychoanalytic theory and on through the ontological reconfiguration of the philosophical category of Woman demonstrated by Badiou. It argues that Coetzee assembles, through the intervention of the postscript, a situation that “makes it possible to argue”, along with Badiou, that, for the woman position, love knots together the four types of truths – Politics, Art, Science, and Love (2008, 196). (shrink)

The article is devoted to study of the modes of inheritance of cultural symbols. In particular, it is a research of perception in Christianity of preceding cultures’ archetypes. The study provides the analysis of semantic links between the symbols of the World Tree, the Vivifying Cross and the meaning of the Blessed Virgin image. The article shows how the pre-Christian symbols of the World Tree and the cross itself were merged and transformed in Christian theology, liturgy and iconography in the (...) image of Golgotha Cross. The cross acquires the features of a Cosmic Tree, which combines the lower and the upper worlds – the heaven and the earth, life and death. The symbol of the tree is often substituted by the image of a woman appearing in this case as a symbol of life and fertility and evokes the associations with the genealogical tree. Therefore, the connection between the World Tree and the Blessed Virgin is proved to be natural. On the basis of the historical sources the author analyzes the legends and evidences of the revelations and discoveries of the Blessed Mary’s icons on the trees of a certain kinds. The study explicates the symbolic meaning of those trees spread in a global world, in Slavic and Ukrainian cultural traditions. In particular, the research encloses the semantics of the following kinds of trees: fir tree, linden, pear tree, oak, willow, blackthorn. Every kind of those trees has a special symbolic meaning. The novelty of the research is that it for the first time proves the semantic connection of sacred meaning of miracle icons and of the certain kinds of trees. The study defines the limited range of those trees and, on the other hand, the kinds of other trees believed to be vile and thus never appeared in the legends about the discoveries of miracle icons. As a conclusion, the research proves the existence of the autochtonal tradition of correlation of the semantics of miracle icons of Our Lady with the certain kinds of trees in the result of synthesis of the ancient symbolism and Christianity. In every case, the symbolic meanings of trees had archaic origin and connection with the ancient cosmogonical concepts. Depending on the particular semantic nuance emphasized in the World Tree, the priority of a certain kind of tree determined. On the whole, the study demonstrates the importance of the symbols in forming of cultural identity and for understanding of interrelations of cultures at the deep semantic level. (shrink)

The Ladies of Besiktas are a discrete group of followers of Turkey's Besiktas FC. They propose a different ethos from that of the dominant fan culture. They refuse to downplay their femininity, they wear natty black-and-white garb to games, they make breezy videos and they blow whistles when they hear Besiktas fans express foul or insulting sentiments during matches. It seems that the Ladies have motivated most of the offending Besiktas fans to moderate their behaviour in their presence. This discussion (...) paper argues that, while the Ladies are genuinely oppositional and should be affirmed, critical facets of gender introduce a moral and ideological ambiguity, a result of which is the possible reinforcement of masculine hegemony. The discussion concludes with the recommendation that the Ladies elevate, alongside their femininity, elements of their identities that are not identifiably feminine. (shrink)

Elise Scharten was a pioneering Dutch missionary who translated texts into and out of the language of the Naxi people, a Chinese minority group living in the Himalayan foothills of Yunnan province. She was the first to translate the Naxi creation story into English, and the only translator of a western text into Naxi. Her legacy has, however, been overshadowed by the achievements of more prominent Naxiologists. Today, Scharten is almost completely unknown. Nevertheless, Scharten’s unique contribution to the transmission of (...) cultural knowledge between westerners and the Naxi has been preserved in museum and library archives. From these sources we can build a clear picture of her importance to the study of this unique people. (shrink)

For almost 400 years, it has been a struggle to find the right words to describe Katherine Jones, Lady Ranelagh. When she died in 1691, followed a week later by her youngest brother, Sir Robert Boy...

For over thirty years, Stephen Braude has studied the paranormal in everyday life, from extrasensory perception and psychokinesis to mediumship and materialization. _The Gold Leaf Lady and Other Parapsychological Investigations_ is a highly readable and often amusing account of his most memorable encounters with such phenomena. Here Braude recounts in fascinating detail five particular cases—some that challenge our most fundamental scientific beliefs and others that expose our own credulousness. Braude begins with a south Florida woman who can make thin (...) gold-colored foil appear spontaneously on her skin. He then travels to New York and California to test psychokinetic superstars—and frauds—like Joe Nuzum, who claim to move objects using only their minds. Along the way, Braude also investigates the startling allegations of K.R., a policeman in Annapolis who believes he can transfer images from photographs onto other objects—including his own body—and Ted Serios, a deceased Chicago elevator operator who could make a variety of different images appear on Polaroid film. Ultimately, Braude considers his wife’s surprisingly fruitful experiments with astrology, which she has used to guide professional soccer teams to the top of their leagues, as well as his own personal experiences with synchronicity—a phenomenon, he argues, that may need to be explained in terms of a refined, extensive, and dramatic form of psychokinesis. Heady, provocative, and brimming with eye-opening details and suggestions, _The Gold Leaf Lady and Other Parapsychological Investigations_ will intrigue both adherents and detractors of its controversial subject matter alike. (shrink)

This is a short academic book based on Shakespeare’s Macbeth (original). The approach and procedure on writing critical answers of the play is authored on advanced thoughts of the Council for Indian School (XI and XII, ISC). This book can also be used by college students on preliminary understanding to analyse this Shakespearian play as The Prologue of Evil. .....In the play, Hecate is presented as a separate character from three witches who first appear in Act 1, Scene 1. Hecate's (...) role is primarily that of an observer and commentator on actions of Macbeth and the other characters. She serves as a counterpart to Lady Macbeth, as she rules the three witches and is drawn from the Greek goddess of feminine magic. Goethe's judgment of Lady Macbeth as a super witch is the most well-known evaluation of calling her a witch. This is used to describe evil forces she has that are more terrible than three witches in the play.” . (shrink)

Soit deux peintures identiques, l’une réalisée en 1888 par Waterhouse, l’autre par une intelligence artificielle. Si ces deux peintures sont indiscernables sur le plan perceptif, sont-elles distinctes sur le plan ontique? Une telle différence est-elle susceptible d’affecter leur réception spectatorielle? Dans cette expérience de pensée, sont envisagés trois axes depuis lesquels on pourrait supposer des différences structurelles entre la réception spectatorielle des deux œuvres : la représentation, l’interprétation des choix auctoriaux et la contrainte interprétative. À la faveur de ces questions (...) ponctuelles, se pose une question transversale – celle de la prise en compte de l’auteur dans la réception des œuvres et de la persistance de sa figure en dépit de sa disparition factuelle. (shrink)