In the advertising discourse of human genetic database projects, of genetic ancestry tracing companies, and in popular books on anthropological genetics, what I refer to as the anthropological gene and genome appear as documents of human history, by far surpassing the written record and oral history in scope and accuracy as archives of our past. How did macromolecules become "documents of human evolutionary history"? Historically, molecular anthropology, a term introduced by Emile Zuckerkandl in 1962 to characterize the study of primate (...) phylogeny and human evolution on the molecular level, asserted its claim to the privilege of interpretation regarding hominoid, hominid, and human phylogeny and evolution vis-à-vis other historical sciences such as evolutionary biology, physical anthropology, and paleoanthropology. This process will be discussed on the basis of three key conferences on primate classification and evolution that brought together exponents of the respective fields and that were held in approximately ten-years intervals between the early 1960s and the 1980s. I show how the anthropological gene and genome gained their status as the most fundamental, clean, and direct records of historical information, and how the prioritizing of these epistemic objects was part of a complex involving the objectivity of numbers, logic, and mathematics, the objectivity of machines and instruments, and the objectivity seen to reside in the epistemic objects themselves. (shrink)

Le travail de Christian Marclay, artiste multiforme, improvisateur et performer, explore systématiquement un espace au confluent des arts sonores et visuels (vidéo, photos, installations, sculptures). Comment réfléchir sur le son à travers les objets tangibles et les représentations visuelles qui le réifient ? Comment produire – par une pratique musicale de platiniste notamment – de nouveaux sons et de nouveaux rapports à la musique ? Ce double axe d’interrogation rencontre nécessairement la question de l’instrument. Iconoclasme musical dans la double lignée (...) du mouvement punk et de Fluxus ? Ou /et interrogation sur le fonctionnement de l’instrument dans la pratique vive d’une musique à réinventer ? On voudrait suggérer qu’une telle approche esthétique peut nourrir l’approche ontologique de l’instrument et, en paraphrasant Nelson Goodman, poser la question « quand y a-t-il instrument ? ». (shrink)

ABSTRACTThis article studies multi-stakeholder initiatives as spaces for both deliberation and contestation between constituencies with competing discourses and disputed values, beliefs, and preferences. We review different theoretical perspectives on MSIs, which see them mainly as spaces to find solutions to market problems, as spaces of conflict and bargaining, or as spaces of consensus. In contrast, we build on a contestatory deliberative perspective, which gives equal value to both contestation and consensus. We identify four types of internal contestation which can be (...) present in MSIs—procedural, inclusiveness, epistemic, and ultimate-goal—and argue that embracing contestation and engaging in ongoing revision of provisional agreements, criteria, and goals can enhance the democratic quality of MSIs. Finally, we explore the implications of this perspective for theorizing about the democratic quality in MSIs and about the role of corporations in transnational governance. (shrink)

Arthur Schopenhauer ranked the several arts in a hierarchy, with literary and dramatic arts at the top, music soaring in a separate even higher heaven, and architecture sinking to the ground under the weight of beams and bricks and mortar.1 The governing principle seems to be some measure of spirituality, with architecture ranking lowest by vice of being grossly material.Nowadays such rankings are taken less seriously. Traditional ideologies and mythologies of the arts are undergoing deconstruction and disvaluation, making way for (...) a neutral comparative study that can reveal a good deal not only about relations among the several arts2 but also about the kinships and contrasts between the arts, the sciences, and other ways that symbols of various kinds participate in the advancement of the understanding.In comparing architecture with the other arts, what may first strike us, despite Schopenhauer, is a close affinity with music: architectural and musical works, unlike paintings or plays or novels, are seldom descriptive or representational. With some interesting exceptions, architectural works do not denote—that is, do not describe, recount, depict, or portray. They mean, if at all, in other ways.On the other hand, and architectural work contrasts with other works of art in scale. A building or park or city3 is not only bigger spatially and temporally than a musical performance or painting—it is bigger even than we are. We cannot take it all in from a single point of view; we must move around and within it to grasp the whole. Moreover, the architectural work is normally fixed in place. Unlike a painting that may be reframed and rehung or a concerto that may be heard in different halls, the architectural work is firmly set in physical and cultural environment that alters slowly. 1. See Bryan Magee, The Philosophy of Schopenhauer , pp. 176-78. Nelson Goodman, emeritus professor of philosophy at Harvard University, is the author of, among other works, The Structure of Appearance, Languages of Art, Ways of Worldmaking, and Of Mind and Other Matters. His previous contributions to Critical Inquiry are “The Status of Style” , “Metaphor as Moonlighting” , “Twisted Tales; or, Story, Study, and Symphony” , “The Telling and the Told” , and “Routes of Reference) Autumn 1981). (shrink)

The acknowledged difficulty and even impossibility of finding a literal paraphrase for most metaphors is offered by [Donald] Davidson1 as evidence that there is nothing to be paraphrased - that a sentence says nothing metaphorically that it does not say literally, but rather functions differently, inviting comparisons and stimulating thought. But paraphrase of many literal sentences also is exceedingly difficult, and indeed we may seriously question whether any sentence can be translated exactly into other words in the same or any (...) other language. Let's agree, though, that literal paraphrase of metaphor is on the whole especially hard. That is easily understood since the metaphorical application of terms has the effect, and usually the purpose, of drawing significant boundaries that cut across ruts worn by habit, of picking out new relevant kinds for which we have no simple and familiar literal descriptions. We must note in passing, though, that the metaphorical application may nevertheless be quite clear. For just as inability to define "desk" is compatible with knowing which articles are desks, so inability to paraphrase a metaphorical term is compatible with knowing what it applies to, And as I have remarked elsewhere,2 whether a man is metaphorically a Don Quixote or a Don Juan is perhaps easier to decide than whether he is literally a schizoid or a paranoiac. · 1. In "What Metaphors Mean," Critical Inquiry 5 : 31-47.· 2. In "Stories upon Stories; or, Reality on Tiers," delivered at the conference Levels of Reality, in Florence, Italy, September 1978. Nelson Goodman, emeritus professor of philosophy at Harvard, has written The Structure of Appearance; Fact, Fiction, and Forecast; Languages of Art: An Approach to a Theory of Symbols; Problems and Projects; and, most recently, Ways of Worldmaking. His contributions to Critical Inquiry include "The Status of Style" , "Twisted Tales; or, Story, Study, and Symphony" , and "The Telling and the Told". (shrink)

Thirty-eight individuals (mean age: 34.8 years old) participating in a 3-month yoga and meditation retreat were assessed before and after the intervention for psychometric measures, brain derived neurotrophic factor (BDNF), circadian salivary cortisol levels, and pro- and anti-inflammatory cytokines. Participation in the retreat was found to be associated with decreases in self-reported anxiety and depression as well as increases in mindfulness. As hypothesized, increases in the plasma levels of BDNF and increases in the magnitude of the cortisol awakening response (CAR) (...) were also observed. The normalized change in BDNF levels was inversely correlated with BSI-18 anxiety scores at both the pre-retreat (r = 0.40, p < 0.05) and post-retreat (r = 0.52, p < 0.005) such that those with greater anxiety scores tended to exhibit smaller pre- to post-retreat increases in plasma BDNF levels. In line with a hypothesized decrease in inflammatory processes resulting from the yoga and meditation practices, we found that the plasma level of the anti-inflammatory cytokine Interleukin-10 was increased and the pro-inflammatory cytokine Interleukin-12 was reduced after the retreat. Contrary to our initial hypotheses, plasma levels of other pro-inflammatory cytokines, including Interferon Gamma (IFN-γ), Tumor Necrosis Factor (TNF-α), Interleukin-1β (IL-1β), Interleukin-6 (IL-6), and Interleukin-8 (IL-8) were increased after the retreat. Given evidence from previous studies of the positive effects of meditative practices on mental fitness, autonomic homeostasis and inflammatory status, we hypothesize that these findings are related to the meditative practices throughout the retreat; however, some of the observed changes may also be related to other aspects of the retreat such as physical exercise-related components of the yoga practice and diet. We hypothesize that the patterns of change observed here reflect mind-body integration and well-being. The increased BDNF levels observed is a potential mediator between meditative practices and brain health, the increased CAR is likely a reflection of increased dynamic physiological arousal, and the relationship of the dual enhancement of pro- and anti-inflammatory cytokine changes to healthy immunologic functioning is discussed. (shrink)

A central aim of Construction Grammar is to model links within the construct-i-con. This paper investigates three constructions that share one property: an atypical element in the object slot. The constructions are therefore not prototypically transitive. Structural priming (implemented with an automatic maze variant of self-paced reading) is used to test hypotheses on the relation among the Reaction Objoid (She smiled her thanks), the Cognate Objoid (She smiled a sweet smile or He told a sly tale), and the Superlative Objoid (...) (She smiled her sweetest) Construction, and between two variants of the latter (They worked (at) their hardest). Results support transitivity as gradient: intransitive COCs prime the ROC and the SOC, whereas COCs with transitives only prime the ROC. For variants of the SOC, we find evidence of asymmetric priming with the bare SOC priming the at-SOC. Within-construction priming effects in the SOC are of greater magnitude than those with the at-SOC and the latter are weaker than those of the COC and of a rather different nature than those from the ROC. This suggests that speakers, rather than creating a constructeme between the bare and the at-SOC, store distinct but closely related constructions on a cline of transitivity. (shrink)

This study critically assesses recent debates about the colonial construction of Hinduism. Written by experts in their field, the chapters present historical and empirical arguments as well as theoretical reflections on the topic, offering new insights into the nature of the construction of religion in India.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Meaning and Non-Existence: Kumārila’s Refutation of Dignāga’s Theory of Exclusion by Kei Kataoka and John TaberCharles A. Goodman (bio)Meaning and Non-Existence: Kumārila’s Refutation of Dignāga’s Theory of Exclusion. By Kei Kataoka and John Taber. Vienna: Österreichischen Akademie der Wissenschaften, 2021. Pp. 268. Paper $44.00, ISBN 978-3-7001-8641-0.Kumārila Bhaṭṭa (seventh century CE) was a brilliant and highly original thinker, a master of Sanskrit style, and perhaps the most formidable (...) philosophical critic the Buddhist tradition has ever faced. Yet among philosophers trained in Western traditions, his work is today almost unknown. One key cause of this unmerited neglect may be that very little of Kumārila’s oeuvre has been available in Western languages. The present work, by two prominent experts on Mīmāṃsā, presents one of the most influential and difficult chapters of Kumārila’s most important work, the Commentary in Verses, in a clear and accurate English translation.As one of the greatest philosophical authors to have appeared in the traditions we now call Hinduism, Kumārila’s works in general are of considerable interest to specialists in Hindu thought. The particular chapter translated in this volume, however, may well be of broader significance than most of his writings. In that chapter, the Apohavāda, Kumārila offers a thorough and wide-ranging critique of the philosophy of language advocated by Dignāga, a key figure in the Buddhist epistemological tradition. Many scholars maintain that it was this critique in particular that motivated Dharmakīrti, another major Buddhist epistemologist, to formulate a new version of this understanding of language, one that would be widely accepted and influential among Buddhists in India and Tibet. Thus, anyone interested in the history of Buddhist philosophy may also find much to ponder in this volume.Several traditions of South Asian philosophy, including the Nyāya-Vaiśeṣika and Kumārila’s own Mīmāṃsā school, were realists about universals. They held that universals were permanent, mind-independent entities and that our understanding of the world was dependent on them. Kumārila’s views on the topic are especially uncompromising, as he holds that we can directly perceive universals in the ordinary things we encounter.These views were, however, rejected by Buddhist epistemologists, who sought to develop nominalist or conceptualist understandings of thought and language that could dispense with real universals. Their most important attempts to do so take the form of theories of apoha, a Sanskrit word literally meaning “exclusion.” In its most basic form, a doctrine of apoha maintains that a general [End Page 1] term such as “cow” manages to be meaningful by excluding all non-cows. But this deceptively simple formulation leads to a variety of interpretations, each facing its own difficulties. In his chapter, Kumārila is unstinting in pointing out a wide variety of objections that can be raised against the apoha view as expressed in the works of Dignāga.One way to think about the apoha theory is that it is fundamentally ontological in nature, seeking to avoid the problems with postulating real universals by arguing that the meanings of words, being exclusions, are negations or absences, not positive entities. Many scholars understand the theory in this way, but Kumārila points out fundamental flaws with this approach. One of the gravest of these flaws is that if absences are non-entities, it is unclear how they can be, at the level of ontology, any different from each other. As a result, the theory is in danger of entailing that all words are synonyms.Another possible way to understand the apoha theory is that it seeks mainly to offer an account of the psychological process by which human minds construct the meanings of words, understanding this process as fundamentally contrastive in nature. A form of this psychological interpretation also briefly comes in for critique by Kumārila, in the guise of the view that our ideas of distinct exclusions are produced by vāsanā-s, a difficult Sanskrit word referring to underlying psychological processes or tendencies that, according to Buddhists, shape our... (shrink)

Research on young children in environmental education (EE) has focused on unstructured play in, or experiencing, nature. Little attention has been paid to young children’s stewardship efforts, or to the relation of such efforts to young children’s learning and capacity to contribute to their communities and local nature. This perspectives paper draws on the first author’s experience guiding pre-k and kindergarten children (4–6 years old) in outdoor educational projects in Santo Domingo (SD), Dominican Republic, in which the children produced a (...) park guide and a short film. In addition to becoming resources for the local community, these products are an example of children’s civic contributions. In “return on investment” language, guiding young children in outdoor experiences and reflecting on the experience represent the investment and the park guide and other products, and importantly, children’s recognition of their ability to make contributions to their community, represent the return on investment. Based on our observations that young children can make significant contributions to their communities when given the opportunity, this perspectives paper argues for a research agenda and investment in opportunities for young children to contribute to their socio-ecological communities. To support our perspective, we first review and critique the prevailing and emerging paradigms of early childhood EE, following which we briefly describe the Santo Domingo (SD) project, and close by integrating past work with the first author’s experience to argue for the importance of including young children in stewardship efforts. (shrink)

The main question on which this essay focuses is: What expectations should a Christian social ethics form concerning a constructive education strategy which can adequately respond to social needs within a globalised world? In order to do so, the first task is to identify the signs of the times: What are the impacts challenging education? What is essentially needed to help secure the necessary requirements for people to live together in a humane and peaceful way under conditions of socio-economic and (...) socio-cultural differences, manifold experiences of alienation, and the potentials for conflict that these bring about? If education as a major means of social participation ought to contribute to this, it must first of all be concerned with the personal identity of young people. The crucial point of education for ‘the citizens of the world’ will be to connect experiences that form identity with the capability to transcend one’s own horizon without fearing the loss of one’s identity. (shrink)

In this edited volume, authors from multiple academic and creative disciplines interrogate constructionist and new materialist paradigms to assess their adequacy when analysing entanglements and weavings of gender and love in diverse contexts where discursive and material elements intra-act.

Dans La structure de l'apparence, Nelson Goodman met en place les principaux themes philosophiques qui feront de lui un penseur singulier: constructivisme, nominalisme, phenomenalisme et pluralisme s'entrecroisent ici dans l'elaboration d'une pensee aussi subtile que complexe. Ce livre propose une premiere traduction (inedite) d'un texte fondateur de la philosophie analytique.

During the last decades several tools have been developed to anticipate the future impact of new and emerging technologies. Many of these focus on ‘hard,’ quantifiable impacts, investigating how novel technologies may affect health, environment and safety. Much less attention is paid to what might be called ‘soft’ impacts: the way technology influences, for example, the distribution of social roles and responsibilities, moral norms and values, or identities. Several types of technology assessment and of scenario studies can be used to (...) anticipate such soft impacts. We argue, however, that these methods do not recognize the dynamic character of morality and its interaction with technology. As a result, they miss an important opportunity to broaden the scope of social and political deliberation on new and emerging technologies.In this paper we outline a framework for building scenarios that enhance the techno-moral imagination by anticipating how technology, morality and their interaction might evolve. To show what kind of product might result from this framework, a scenario is presented as an exemplar. This scenario focuses on developments in biomedical nanotechnology and the moral regime of experimenting with human beings. Finally, the merits and limitations of our framework and the resulting type of scenarios are discussed. (shrink)

How Classification Works attempts to bridge the gap between philosophy and the social sciences using as a focus some of the work of Nelson Goodman. Throughout his long career Goodman has addressed the question: are some ways of conceptualizing more natural than others? This book looks at the rightness of categories, assessing Goodman's role in modern philosophy and explaining some of his ideas on the relation between aesthetics and cognitive theory. Two papers by Nelson Goodman are (...) included in the collection and there are analyses of his work by seven leading academics in anthropology, philosophy, sociology and musicology. (shrink)

Background Since the enactment of the euthanasia law in the Netherlands, there has been a lively public debate on assisted dying that may influence the way patients talk about euthanasia and physician-assisted suicide with their physicians and the way physicians experience the practice of EAS. Aim To show what developments physicians see in practice and how they perceive the influence of the public debate on the practice of EAS. Methods We conducted a secondary analysis of in-depth interviews with 28 Dutch (...) physicians who had experience with a complex case of EAS. Respondents were recruited both by the network of physicians working for SCEN as well as via a national questionnaire, wherein participating physicians could indicate their willingness to be interviewed. Results Three themes came up in analysing the interviews. First, the interviewed physicians experienced a change in what patients would expect from them: from a role as an involved caregiver to being the mere performer of EAS. Second, interviewees said that requests for EAS based on non-medical reasons came up more frequently and wondered if EAS was the right solution for these requests. Last, respondents had the impression that the standards of EAS are shifting and that the boundaries of the EAS regulation were stretched. Conclusions The perceived developments could make physicians less willing to consider a request for EAS. Our results also raise questions about the role of physicians and of EAS in society. (shrink)

Anthropologists have tended to treat dreams as private fantasies arising from restless libidos struggling with reality. In this view, the dreamer is a victim of what she or he does not want, the intentions of the dreamer, and dreamed of, are often confused or illusory, and what happens in the dream is subj ect to a more primary, more objective, waking reality.The Barok people of New Ireland, Papua New Guinea, define dreams as both sleeping and waking experiences. Their dreams are (...) expressions of spiritually powerful persons who deal with a spiritual reality.In waking and real, but substantially dreamlike experiences such as one I describe in this paper, the desires and intents of all involved were perceived as wild possibilities. In the three sleeping dreams that I describe, the desires and intents of the dreamers were true, clearly expressed, and effective in creating or foretelling reality.Describing such subjective and willful experiences entails personal and professional risk. But toward understanding what happened, I undertake this in personally revealing terms, and I recommend Barok and other Native perspectives for the light they shed on dreams and reality.Social science has, for the most part, left dream analysis to the psychologists, and dreaming experiences to "the natives.” People educated in modern European traditions, and especially in academe, learn to not talk plainly or too much about their more subjective experiences or awarenesses, e.g, sex, emotions, and dreams. This applies not only to our lives as fieldworkers, but to our private lives in Western culture.Even recent publications1 still define dreams as a softer and more subjective, or even false, too private, in contrast to the harder and more objective, true reality of waking life (see Tedlock 1987). From this perspective, the accepted truth of there being an objective, socially defined, wakeful reality is not seriously called into question.Fieldwork experiences have shown me different distinctions between dreaming and not‐dreaming realities. I have learned to both expect and get more from dreams. I did not seek nor intentionally precipitate these experiences. They were a congruent part of my learning during four different periods of fieldwork.These experiences suggest a link between the ambiguity of intent in western style, non‐Native2 dreamers, and a lack of creative power. This contrasts with the clarity in the intent of Native style dreamers, and a real creative power.This link short‐circuits conventional academic distinctions between dreaming and waking experiences. For this reason, people like myself have not paid attention to these kinds of field experiences, much less written them up. We fear being disbelieved and discredited. Treating dreams on a comparable footing with objective reality is tantamount to "going native.”3 As Katherine Ewing has stated it, the problem is how to believe the Native meaning of dreams in defiance of the taboo against anthropologists' accepting the "temptation to believe" that "the subjects of one's research actually know something about the human condition and an encompassing 'reality'"(Ewing 1994:572).The field experiences I describe here have made me a believer of both the Native version of what happened, and the truth of there being an encompassing (Native) reality.4 They also convinced me of the necessity of trying to deal openly with what I know of the internal, private, libidinous, and willful stuff that is a part of these dreaming experiences. I reveal my own intent, desires, and needs, in both personal and professional terms, in order to lay some of the cards on the table, in order to look at them from both Native and non‐Native perspectives on what happened.I have learned that the difference between dreams and reality is not what it has been made out to be. On the one hand, the conventional definition of reality too strongly limits my ability to talk about my subjective experiences of it. On the other hand, the conventional definition of dreams does not make enough sense of my real experiences.By describing the real, non‐dreaming experience in which my subjective feelings are centered, the problematic issues of my own wakeful intent as a person and as an anthropologist are centered. This allows comparison of what is supposedly the nature of waking reality with what I experienced in the three sleeping dreams (hereafter "sleepdreams") which follow.The first three sleepdreams were experienced when I was living among Barok people at New Ireland, PNG, between 1979 and 1985. The fourth occured at Taumako, Solomon Islands, in 1993. (shrink)

In this book, Marianne Moyaert develops a new interreligious appropriation of Paul Ricoeur’s hermeneutical philosophy. Viewed in context of his philosophical, anthropological, and ethical work, Ricoeur’s fragmentary reflections on the encounters between religions provide insights on global cooperation practices and religious identity concerns.

This literature review of professionalism was prepared by San Jose State University graduate student Marianne Allison as a research committee project of the Mass Communication and Society Division, Association for Education in Journalism and Mass Communication. The project was prepared under the guidance of Professor Diana Stover Tillinghast. It reviews the literature on two approaches to professionalism in general and of the professionalism of journalists in particular: the ?structural?functionalist approach?; and the ?power approach.?; Traditional and recent discussions of the (...) nature of professionalism in occupational sociology are presented. Studies of the professionalism of journalists both in the United States and cross?culturally are critiqued. The paper suggests several areas of fruitful research, and contains an extensive bibliography. (shrink)

References to publications written by women constitute a significantly larger proportion of citations in articles written by women than in articles written by men in the same subfields. Further, the difference between citation patterns of men and women authors increases as the proportion of women in the discipline decreases, showing that these women are doubly disadvantaged in accumulating citations. These results suggest that the problems of members of an out-group tend to be most serious when their numbers are small and (...) that they will find it increasingly easier to gain acceptance and recognition as their numbers increase. (shrink)

The movement advocating the formal certification of clinical ethics consultants may result in major changes to the field of clinical ethics consultation by creating a new standard of care. The actual certification process is still in the development phase, but unanswered questions include: What will certification cost, and, Who will pay? Currently there is little salary support for ethics consultants and no regulation requiring healthcare institutions to offer clinical ethics consultation. Without the support of healthcare administrators and accreditation bodies, this (...) may remain unchanged.Healthcare administrators may be unwilling to pay for certification or professional services if accreditation bodies do not require healthcare institutions to provide certified ethics consultants’ services. If consultants will not be reimbursed or paid, they may not seek certification. If certified consultants are required, healthcare administrators may look for ways to cover the costs for providing this service, including insurance or third-party reimbursement and direct billing of patients for consultations, which may affect who performs and who participates in ethics consultation. However, this is less than ideal, as bioethicists believe ethics consultation should be available to all as part of providing safe, quality ethical care and support and guidance for patients, families, and healthcare staff.Going forward, bioethicists should study quality improvement, patient safety, and cost-savings resulting from certification-eligible clinical ethics consultants’ activities. Administrators and financial personnel can be surveyed regarding their support for the certification process. Bioethicists should enlist the help of patient rights and safety advocacy groups, professional medical associations, and healthcare administrators. Bioethicists should invite accreditation bodies, healthcare administrators, and financial personnel to collaborate in the development of the certification process. Without their support, certification may be of value only to the bioethics community, and may have little standing in actual clinical healthcare institution settings. (shrink)

À la croisée de l’histoire du genre et de l’histoire des mentalités, Claude-Emmanuelle Centlivres Challet propose dans cet ouvrage une approche originale des représentations masculines à propos des femmes. Il s’agit de démontrer qu’un double discours est à l’œuvre dans la définition des rôles et des fonctions des femmes dans la société romaine. Cette dichotomie discursive fait l’objet d’une déconstruction qui permet d’identifier deux discours phares chez les auteurs latins. Pour ce faire, l’a...