Interpreters of futurism are often fascinated by its most violent and misogynistic aspects, ignoring its other sides, and the liberatory effect that its attack on bourgeois values had on a considerable number of women. Yet one of the elements which make the complexity of futurism evident is the substantial participation of women in it. Valentine de Saint-Point, Enif Robert, Maria Ginanni, Irma Valeria, Rosa Ros , and Benedetta (Marinetti's wife) were inspired by its groundbreaking, transgressive energy. As futurist writers and (...) artists they contributed to alter and enrich the movement and its language, countering its misogyny, and taking futurism in different directions. Mina Loy, one of the greatest and most influential among the experimental writers of the twentieth century, was inspired by futurism to seek her personal and intellectual liberation as a futurist-feminist woman, and started out her literary career essentially as a futurist poet and iconoclast. Her work, although written in English (a language that Marinetti did not know), is some of the best and most interesting in the literary history of futurism. (shrink)

For Mina Loy, human appetites are often comical, even uproarious. This essay considers Loy’s use of risibility–the desire to laugh–as it accompanies and extends her examinations of longings such as sexuality and hunger. Modernist philosophers like Nietzsche, Bergson, and Freud were preoccupied with laughter; Loy responds to their approaches in her writing, as do many of her contemporaries, particularly Wyndham Lewis. Here it is argued that in her poetry and her thirties novel, Insel, Loy depicts a desiring body neither (...) whole nor inviolate—a body determined by otherness and endlessness. Loy’s articulation of desire, in other words, is both in league with, and more extreme than that of French philosopher Georges Bataille, who was himself a product of a large-scale reconsiderationof human longing at the outset of the twentieth century. (shrink)

For ten years, between 1903 and 1913, Gertrude Stein saw human relationships as painful mathematical puzzles in need of solutions. Again and again, she converted the predicaments of her personal life into literary material, the better to solve and to exorcise them. The revelation that relationships had a structural quality came to her during the composition of Q.E.D. , when she grasped the almost mathematical nature of her characters' emotional impasse. Stein's persona in the novel comments on their triangular affair, (...) "Why it's like a piece of mathematics. Suddenly it does itself and you begin to see."1 The theory encouraged her to examine such situations as if they were case histories: she continued to study the same piece of mathematics from different angles in Fernhurst , Three Lives , and The Making of Americans . But whatever the sexual arrangements in these triangles, the powerful generally managed to impose their wills upon the less powerful, and the triangles resolved themselves into oppositional structures, pitting two against one. Gradually, when the couple began to replace the triangle as her structural model, Stein composed numerous verbal portraits of couples and their relationships. In two of these, "Ada" and "Two Women," Stein applied her general theory of relationships to the particular puzzle of female friendships because, I think, she felt that women's characters were most intensely molded in same-sex involvements. Although she attempted to "prove" these theories in distanced, deliberately depersonalized prose, we as readers must examine "the complex interplay of self-discovery and writing" from which her portraits emerged.2Stein's portraits of women entangled in familial and erotic bonds seem to invite us into "the process whereby the self creates itself in the experience of creating art"; to read them, we must "join the narrator in reconstructing the other woman by whom we know ourselves."3 This task of reconstruction implies that we must also rethink the place of biography—generally dismissed by New Criticism and its subsequent post-structuralist permutations as "mere" biography—in feminist critical projects. If it is true that "in reading as in writing, it is ourselves that we remake," then feminist critics have a special stake in understanding the biographical, and autobiographical, impulses at work in these activities.4 Stein's portraits, which hover between fiction and biography, raise important questions about the ways in which biographical information can justify our suspicion that female writers may be "closer to their fictional creations than male writers are."5 Recently, feminist critics have adapted psychoanalytic theory to examine the particular closeness of female characters in women's writing or to suggest a related closeness between the female author and her characters. We find it useful to speak of the pre-Oedipal structures and permeable ego boundaries that seem to shape women's relationships. Although Stein used very different psychological paradigms, she approached these same issues in her own studies of female friendships. Realizing that she preferred to write about women, she observed, "It is clearer…I know it better, a little, not very much better."6 In spite of her qualifications, she knew that she could see the structuring principles of relationships with greater clarity when writing from her own perspective.1. Stein, "Fernhurst," "Q.E.D.," and Other Early Writings, ed. Leon Katz , p. 67.2. Elizabeth Abel, "Reply to Gardiner," Signs 6 : 444. For a very useful critical discussion of this complex issue, see Abel, "Merging Identities: The Dynamics of Female Friendship in Contemporary Fiction by Women," and Judith Kegan Gardiner, "The es of dentity: a Response to Abel on 'Merging Identities,'" in the same issue of Signs .3. Gardiner, "The es of dentity," p. 442.4. Jonathan Morse, "Memory, Desire, and the Need for Biography: The Case of Emily Dickinson," The Georgia Review 35 : 271. See also J. Gerald Kennedy's suggestive remarks on the "tension between personal confession and implacable theory" in Barthes' later work .5. Abel, "Reply to Gardiner," p. 444.6. Stein, The Making of Americans, cited in Richard Bridgeman, Gertrude Stein in Pieces , p. 78.Carolyn Burke, an Affiliated Scholar at the Center for Research on Women, Stanford University, has published articles on French feminist writing and on Mina Loy, whose biography she is now completing. The theoretical implications of this essay will be explored in her related study in progress on feminist biography. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 321-323 [Access article in PDF] Frederick J. Streng Book Award David Loy Interview The 1999 winner of the Frederick J. Streng Book Award is David R. Loy, professor on the Faculty of International Studies at Bunkyo University in Chigasaki, Japan. Professor Loy received the award for his book, Lack and Transcendence: The Problem of Death and Life in Psychotherapy, Existentialism, and Buddhism, published by Humanities (...) Press (New Jersey) in 1996. The book places Western patterns of thought developed in tandem with Christian ideas into dialogic contact with Buddhism. It is thus a very Buddhist book, but a signal contribution to the practice of Buddhist-Christian dialogue. Buddhist-Christian Studies asked David about his writing of the volume.Buddhist-Christian Studies: Why did you write this book?David Loy: It was the product of an existential crisis, both intellectual and personal. My father, who had always been healthy and full of life, suddenly became ill with pancreatic cancer. Then my Zen teacher Yamada Koun had a bad fall that led to his death a year later. Not long before that my relationship with him and the Sanbo Kyodan had become somewhat problematic. This threatened my 'spiritual ground'. Finally, I was without a job. All this gave me plenty of time not only to sit intensively but also to read widely everything I could find on death and related issues.Did you think that sitting and studying would lead to a book?I didn't know. I could feel something gestating. I realized something was needed in this area. I was (and still am) very impressed by the last two books of Ernest Becker, but despite their brilliance his notion of death-denial is a little off-center from a Buddhist perspective. Fear of death projects our problem into the future, while the groundlessness of our sense-of-self accounts better for our sense-of-lack right here and now.What was the final trigger for doing the book?Another Zen teacher suggested that I try to write a Zen teisho [sermon or talk]. I sat down but after a few lines so many other thoughts began to bubble up that I couldn't write them down fast enough. There was no obvious or immediate logical connection among them, but they kept coming. This went on for about two, almost non-stop, days. After that the thoughts slowed down. I read over the notes I'd written, which led to more ideas, and then I began to perceive their relationship. After five days or so I had a detailed outline for the book, and the real work began. [End Page 321]What kind of response to the book, both positive and negative, have you received?There have not been many reviews, but they have generally been positive. It's not an easy book to evaluate: it brings together many different thinkers and traditions in order to address many different issues. In the process it attempts what is almost a grand synthesis of Buddhism, existentialism, and psychotherapy around the notion of our 'sense of lack', which I argue motivates us all. This involves close readings of Freud, Heidegger, Nietzsche, Nagarjuna, and many others. Unfortunately, the print is small and not easy to read, the cover is ugly, and the price is too high. For all these reasons readers have my sympathies! But there are some readers for whom the book really 'clicks'. I'm pleased that it seems to work on the existential as well as the intellectual level, for such people.After several years of reflection, would you write it any differently today?Yes, probably. The first thing I would do is take out the last chapter "Transcendence East and West," which was an afterthought and doesn't really fit in very well. As published, the chapter takes the concept of 'lack' into a new dimension which needs to be worked out much more carefully than I did in the book. It argues that, in place of the usual East-West dichotomy, it is more insightful to view South Asian Indian- influenced cultures as in some ways... (shrink)

In Misconceiving Merit, sociologists Mary Blair-Loy and Erin A. Cech uncover the cultural foundations of a paradox. On one hand, academic science, engineering, and math revere meritocracy, a system that recognizes and rewards those with the greatest talent and dedication. At the same time, women and some racial and sexual minorities remain underrepresented and often feel unwelcome and devalued in STEM. How can academic science, which so highly values meritocracy and objectivity, produce these unequal outcomes? Blair-Loy and Cech studied more (...) than five hundred STEM professors at a top research university to reveal how unequal and unfair outcomes can emerge alongside commitments to objectivity and excellence. The authors find that academic STEM harbors dominant cultural beliefs that not only perpetuate the mistreatment of scientists from underrepresented groups but hinder innovation. Underrepresented groups are often seen as less fully embodying merit compared to equally productive white and Asian heterosexual men, and the negative consequences of this misjudgment persist regardless of professors' actual academic productivity. Misconceiving Merit is filled with insights for higher education administrators working toward greater equity as well as for scientists and engineers striving to change entrenched patterns of inequality in STEM. (shrink)

Many Western philosophers are poorly informed about the issues involved in nonduality, since this topic is usually associated with various kinds of absolute idealism in the West, or mystical traditions in the East. Increasingly, however, this topic is finding its way into Western philosophical debates. In this "scholarly but leisurely and very readable" (Spectrum Review) analysis of the philosophies of nondualism of (Hindu) Vedanta, Mahayana Buddhism, and Taoism, Loy extracts what he calls "a core doctrine" of nonduality of seer and (...) seen from these three worldviews and then applies the doctrine in various ways, including a critique of Derrida's deconstructionism. (shrink)

Este artículo expone la emergencia de expresiones de la espiritualidad no vinculadas a la experiencia religiosa y, en particular, aquella manifestación que pretende situar esta dimensión humana como un fenómeno natural, reconocible y, por ello, transformable desde el método de las ciencias de la Naturaleza. Se presenta un amplio marco que sitúa este fenómeno en el desarrollo de las teorías que establecen un continuo entre biología y cultura. Se ofrecen ejemplos de autores que han presentado propuestas de espiritualidad sin Dios (...) y algunas que responden al llamado «problema realmente difícil», de cómo dar cuenta desde la ciencia natural de este fenómeno de la consciencia. Se cierra señalando límites y remitiendo a la presentación de una propuesta de modelo antropológico con fundamentos clínicos y teóricos, que para dar cuenta del fenómeno de la espiritualidad precisa un marco teórico que supera los límites de la ciencia natural y acude, en este caso, al psicoanálisis. Este mismo modelo muestra también que la espiritualidad elaborada sobre la experiencia religiosa del sujeto es una de las vías de maduración humana. (shrink)

The paper discusses five conceptions of knowledge present in texts traditionally associated with the thought of such thinkers as Kongzi, Mozi, Mengzi, Xunzi, Laozi, Zhuangzi, and Hanfeizi. The first three maps onto conceptions of knowledge familiar to contemporary ears: skill knowledge (knowing-how), propositional knowledge (knowing-that) and objectual knowledge (knowing by acquaintance); while the next two map onto less commonly discussed conceptions of knowledge: motivational knowledge (knowing-to) and applied knowledge (knowing-how-to). The discussion aims to complement existing projects in the literature that (...) look at related issues more explicitly from the standpoint of the ‘native’ concepts. The paper concludes with some comments on the early Chinese philosophical concerns with knowledge and its relation to broader conceptions of ‘philosophical’ projects. (shrink)

According to A. C. Graham, ‘the crucial question’ for the early Chinese thinkers was ‘Where is the Way [dao]?’–‘the way to order the state and conduct personal life’ rather than ‘What is the Truth?’1 This observation is most apt when applied to the thinking of Mozi and his followers as it is exemplified in the ethical and political chapters of the eponymously named text .2 A striking feature of the Mohists’ thinking, however, is the concern they have with yan , (...) and the role they assigned to yan in their ethical project. Part I of this article will outline the nature and scope of the Mohists’ concern with yan. In the Mohists’ conception, right yan is the linguistic counterpart to proper dao. And conduct that follows dao is a matter of affirming the right yan and taking it as a model in one’s actions. The Mohists’ concern with yan is prominently exhibited in their proposing objective standards, or ‘gauges’, by means of which any yan may be assessed. Part II introduces these gauges and discusses how they function as standards for right yan and right conduct. Given the generally pragmatic outlook of their thinking, the question remains as to whether, in their conception of yan, the Mohists conceived of language exclusively in terms of its action guiding function, and whether they deployed the notion of truth at all. Part III discusses this issue, arguing that there is a minimal sense in which yan that are positively assessed by the gauges are true, and that the Mohists are not insensitive to the distinction between descriptive as opposed to action guiding uses of language. Part IV briefly discusses how the Mohists’ attitude towards yan contrasts with those of early Confucian and Daoist thinkers. (shrink)

ABSTRACTThe response comments upon the idea of there being a multidimensionality to reality that G.E.R. Lloyd introduced in recent works. The idea is that while different equally intelligent perceivers might inhabit one and the same world, there can be a plurality of equally valid accounts. In putting forward the idea, Lloyd sought to strike a balance between ‘realism’ and ‘relativism.’ The response proposes two main points. First, the most interesting version of the thesis will have to be about how otherwise (...) incompatible accounts may be equally valid, as for instance, Greek versus early Chinese cosmology. Second, the relevant comparison needs to be between epistemic peers of a certain sort. But once both points are admitted, then it becomes possible for us to make the judgment that entire classes of accounts can be set aside as no longer supported given better evidence as, for instance, in a contest between both Greek and early Chinese cosmologies, and a modern counterpart. This outcome puts some pressure on the relativist aspects of Lloyd's thesis. (shrink)

A person's action is coerced when he is forced into the action. He does not act voluntarily and coercion is a kind of unfreedom. However, it is not easy to understand how someone can be forced into doing something against his will. At least in many instances of purported coercion, it appears that the individual being coerced could have resisted the person who coerced him. Since he did not resist, his action must have resulted from his own choice. Hence, the (...) appearance of his having been forced is a mere illusion.Aside from pathological cases which will only be briefly mentioned at the end of this paper, I believe that most people, most of the time can resist attempts to coerce them. Nevertheless, on many occasions they do not resist, and so perform actions they do not want to perform. The following is an attempt to explain how this is possible. (shrink)

The JDC-Lauder International Jewish Youth Camp at Szarvas is perceived today as the single most important Jewish outreach and educational programme in Central and Eastern Europe; it is a key symbol for Eastern European Jewry. This paper emphasises the importance of the Szarvas camp, located some 170 km south-east of Budapest in Hungary, and its impact on the Jewish identity of the Central and Eastern European participants, and by extension on their families and communities. It focuses on the camp’s history (...) and uniqueness, and includes a personal experience on the part of the author, who has participated in the camp and today works as its programme director. It also presents information collected from those who have experienced the impact of the camp on themselves. (shrink)

This collection reflects the confluence of two contemporary developments: the Buddhist-Christian dialogue and the deconstruction theory of Jacques Derrida. The five essays both explore and demonstrate the relationship between postmodernism and Buddhist-Christian thought. The liberating andhealing potential of de-essentialized concepts and images, language, bodies and symbols are revealed throughout. Included are essays by Roger Corless, David Loy, Philippa Berry, Morny Joy, and Robert Magliola.

Research Ethics, Volume 18, Issue 2, Page 163-168, April 2022. Citation is an essential practice in scientific publishing. However, it is mandatory that citing the sources in a scientific work is performed in a proper manner. Manipulating citations in research articles is one form of academic research misconduct that violates publication ethics. Citation manipulation simply occurs for the purpose of increasing the number of citations of a researcher or a journal. Unfortunately, there has been a growing trend for this type (...) of misconduct recently and this has not received much attention from the science community. The most effective solution to prevent the growth of such unethical practices is for reputable journals to impose stricter rules on reference evaluation criteria in order to emphasize on the appropriateness of the citations. (shrink)

This paper provides a stagewise overview of the important issues that play a role in technology adoption and use in organizations. In the current literature, there is a lack of consistency and clarity about the different stages of the technology adoption process, the important issues at each stage, and the differentiation between antecedents, after-effects, enablers, and barriers to technology adoption. This paper collected the relevant issues in technology adoption and use, mentioned dispersedly and under various terminologies, in the recent literature. (...) The qualitative literature review was followed by thematic analysis of the data. The resulting themes were organized into a thematic map depicting three stages of the technology adoption process: pre-change, change, and post-change. The relevant themes and subthemes at each stage were identified and their significance discussed. The themes at each stage are antecedents to the next stage. All the themes of the pre-change and change stages are neutral, but the way they are managed and executed makes them enablers or barriers in effect. The thematic map is a continuous cycle where every round of technology adoption provides input for the subsequent rounds. Based on how themes have been addressed and executed in practice, they can either enhance or impair the subsequent technology adoption. This thematic map can be used as a qualitative framework by academics and practitioners in the field to evaluate technological changes. (shrink)

This article uses interview data to examine changes over time in the cultural constructions of executive women's family responsibilities. The author delineates two gendered cultural structures: the family devotion schema and the work devotion schema. Respondents are caught in the conflict between each schema's competing vision of a worthwhile life. Older respondents are more likely to accept the devotion schema's definition of an irreconcilable conflict between work and family, prompting many to avoid marriage or childbearing. In contrast, many members of (...) the youngest cohort, who came of age after the early 1970s women's movement, are refashioning the family devotion schema by subcontracting out domestic responsibilities while maintaining demanding careers. Yet, the family devotion schema continues to haunt all cohorts, enduring in its cognitive, normative, and emotional power. Gender, as expressed in cultural models of family, remains a powerful constraint on the hearts and minds of even professionally successful women. (shrink)

Features essays that invoke Said and Derrida's rigorous examination of humanism in their works. This title addresses social change and political questions and analyze humanism from the perspectives of literature, theory, history, gender studies, and art in view of the intellectual impact of Said and Derrida on contemporary philosophy.

Издание содержит: общая характеристика проблемы времени в науке; психофизиологический подход к изучению проблемы времени в психологии; саморегуляция профессиональной деятельности и т.д.