This paper is focused, firstly, on the status of Christianity (as a whole) after a long period of secularization—examining in particular its “protective mechanisms”— and, secondly, on the modern tendencies that are transforming the present into an age of desecularization. The central interest here is the interaction between the civil and Christian values in the context of the two historical periods. The article provides a comparison between the aggressive use of reason during the Enlightenment and postmodern religious indifferentism in an (...) attempt to illuminate the present status of Christianity. (shrink)

This text will comment on some of the important aspects of the connection between Eastern Orthodoxy and contemporary civilization, the historical development of which has been designated as post-modernity. Being neither modern, nor postmodern, nor anti-modern, Orthodoxy has to answer the question as to whether globalization is analogous to the “cosmic liturgy” sought by the Christian religion as a whole, or to the contrary, is moving away from it. The other basic problem of Orthodoxy – especially in what were formerly (...) designated as East European societies – is that it should be identified with nationality. To be Orthodox often means to be a Bulgarian, a Serb, a Russian, a Romanian, etc. Ethnic affiliation and Orthodox affiliation are often interchangeable. Thus, the nationalization of Orthodoxy is becoming a major problem that the Church must resolve. (shrink)

Although infants’ social gaze has specific communicative functions, it remains unclear what they are. In this conceptual analysis paper, we provide a theoretical framework for the study of the functional aspects of eye gaze in early childhood. We argue that studying the communicative functions of infants’ eye gaze involves three premises: the centrality of the object, the importance of common ground on object use, and the role of parental interpretations. The ability to communicate intentionally begins when infants start referring to (...) external objects. Beyond dyadic – infant–parent – emotional sharing, infant social gaze within the infant–parent–object triad becomes an increasingly complex communicative modality. As the predominant type of communicative referents in infancy, objects are thus central to early communication. Although they have affordances, objects are used in conventional ways shared between users (i.e., common ground). Parents transmit to infants the socio-cultural use of objects, which infants progressively learn and master. Accordingly, we argue that within early triadic interactions, the communicative function of infants’ eye gaze is shaped by the knowledge that the infant and the parent share on the socio-cultural use of the referent (i.e., the object). Importantly, before young children develop their ability to convey clear communicative functions, including with eye gaze, the interpretations and responses that parents provide to infants’ early communicative acts play a major role. Relying on these premises, we argue that when referring to objects for which the infant and the parent share common ground, the function of the infant’s social gaze becomes communicatively meaningful for the parent. The knowledge on the communicative referent (i.e., the object) shared between the infant and the parent thus shapes the course of communicative behavior, constitutes and reflects the interactive function of gaze, and cues parents into tailoring their communicative response according to the infant’s developmental needs. Through this theoretical framework for the study of the communicative function of infant eye gaze, an emphasis is put on the key role that socio-materiality plays in early communicative development. (shrink)

Daga (the Bulgarian word for “rainbow”) was a Bulgarian comic magazine launched in 1979 and regularly published until 1992. Its remarkably westernized aesthetic greatly impacted an entire generation of readers. Included in its variety of stories (history, sci-fi, literary classics) is an action-packed account of Spartacus’ exploits. For ten consecutive issues (1979–1983), the story spanned the hero’s life from a more fanciful narrative of his early years in Thrace to the better-documented events in Italy and his death. The paper explores (...) the plotline, characterization, and visual aspects of “Spartak” to reveal the eponymous hero’s significance for young Bulgarian readers in the 1980s. Drawing on the cultural and historical context, I argue that Spartacus was well suited to serve as a role model and a national hero by embodying the proletarian anti-imperialist struggle and also, notably, because of his supposed place of birth near the river Strimon in modern-day Bulgaria. I also look at examples of contemporary comics, including a new graphic novel based on Daga’s story published in 2020, and consider the transmutations of the hero to suit the post-communist (and anti-communist) ideological agenda, characterized by a departure from the proletarian image of Spartacus in favor of more conservative, aristocratic features. (shrink)

The article aims to map the contemporary techno-social networks, together with delineation of the algorithmic governmentality, computational unconscious, the epistemic structure of the Eurocentric matrix of power haunted by its own repetition of the constant abyss of horrors, only to search for gestures of resistance. Gestures of resistance, contrary to the false conviction of capitalist realism, can be found everywhere, including in Jordan Peele's Nope (2022). Through a variety of motifs, themes, and cultural and cinematic references, Peele creates a resistance (...) image, i.e., an image that resists the historical trajectory of the violence of the digital colonial matrix of knowledge. In particular with Nope, in which the history of racial violence is disentangled by evoking the relation between the entanglement of capital and epistemic violence embodied in an all-devouring predator UFO. But Nope is also about visualizing silenced histories. Indeed, to strive to capture UFO with the camera is to break away from modernity as a totalizing onto-epistemology and in this register generating a false universal subject of a Man. (shrink)

In the context of animal experimentation, laboratory workers fluctuate between seeing animals used in research as tools or objects and seeing them as sentient living beings. Most laboratory workers do not wholly lose their empathy and their ability to connect with other living beings. To deal with the fact that their job involves harming and killing animals on a regular basis, they employ various coping strategies, such as rationalizing the use of animals in research and minimizing their emotional attachment to (...) the animals. The evidence compiled in this article suggests that researchers, technicians, and caregivers who are involved in animal experimentation experience stress, anxiety, guilt, and trauma. I conclude that inflicting pain and death on nonhuman animals causes laboratory workers to suffer as well. Thus, in animal research, the suffering of nonhuman animals and humans is directly linked. The consideration of human suffering adds another dimension to ethical discussions of animal research, namely the relation between the suffering of human and nonhuman animals. A comprehensive ethical discussion of animal experiments should therefore include the suffering of nonhuman animals, the suffering of humans, and the relation between the two. (shrink)

Adults report that moral characteristics—particularly widely shared moral beliefs—are central to identity. This perception appears driven by the view that changes to widely shared moral beliefs would alter friendships and that this change in social relationships would, in turn, alter an individual's personal identity. Because reasoning about identity changes substantially during adolescence, the current work tested pre- and post-adolescents to reveal the role that such changes could play in moral cognition. Experiment 1 showed that 8- to 10-year-olds, like adults, judged (...) that people would change more after changes to their widely shared moral beliefs (e.g., whether hitting is wrong) than after changes to controversial moral beliefs (e.g., whether telling prosocial lies is wrong). Following up on this basic effect, a second experiment examined whether participants regard all changes to widely shared moral beliefs as equally impactful. Adults, but not children, reported that individuals would change more if their good moral beliefs (e.g., it is not okay to hit) transformed into bad moral beliefs (e.g., it is okay to hit) than if the opposite change occurred. This difference in adults was mediated by perceptions of how much changes to each type of belief would alter friendships. We discuss implications for moral judgment and social cognitive development. (shrink)

I present an argument for the view that laws ground their instances. I then outline two important consequences that follow if we accept the conclusion of this argument. First, the claim that laws ground their instances threatens to undermine a prominent recent attempt to make sense of the explanatory power of Humean laws by distinguishing between metaphysical and scientific explanation. And second, the claim that laws ground their instances gives rise to a novel argument against the view that grounding relations (...) are metaphysically necessary. (shrink)

Vibrant Death links philosophy and poetry-based, corpo-affectively grounded knowledge seeking. It offers a radically new materialist theory of death, critically moving the philosophical argument beyond Christian and secular-mechanistic understandings. The book's ethico-political figuration of vibrant death is shaped through a pluriversal conversation between Deleuzean philosophy, neo-vitalist materialism and the spiritual materialism of decolonial, queerfeminist poet and scholar Gloria Anzaldua. The book's posthuman deexceptionalizing of human death unfurls together with a collection of poetry, and autobiographical stories. They are analysed through the (...) lens of a posthuman, queerfeminist revision of the method of autophenomenography (phenomenological analysis of autobiographical material). Nina Lykke explores the speaking position of a mourning, queerfeminine "I", who contemplates the relationship with her dead beloved lesbian life partner. She reflects on her enactment of processes of co-becoming with the phenomenal and material traces of the deceased body, and the new assemblages with which it has merged through death's material metamorphoses: becoming-ashes through cremation, and becoming-mixed-with-algae-sand when the ashes were scattered across a seabed made of fiftyfive million-year-old, fossilized algae. It is argued that the mourning "I"'s intimate bodily empathizing (theorized as symphysizing) with her deceased, queermasculine beloved life partner facilitates the processes of vitalist-material and spiritual-material co-becoming, and the rethinking of death from a new and different perspective than that of the sovereign, philosophical subject. (shrink)

Gutenbergs tryckteknik ledde till en medierevolution som förändrades Europa. I 1500-talets början spreds litteratur, grafik och vetenskap, men också nyhetsblad om katastrofer, pamfletter om invaderande turkar och religiösa stridsskrifter. Medan mycket ännu vägde blommade renässanshumanismen genom Erasmus av Rotterdam. Han stod bakom en femtedel av Europas böcker, och skulle ge framtiden ett viktigt arv. Nina Burton skriver om Erasmus och hans tid så att man känner sig vara med när han träffar konstnärerna och de intellektuella? Albrecht Dürer, Holbein d.y., (...) Paracelsus, Thomas More och Luther? lika väl som påvar, kejsare, pedagoger och rebeller. Genom honom möter man en hel epok. Vilken var Erasmus hemlighet? I sina brev klottrade han självporträtt med dubbla ansikten, och hans förmåga att se två sidor födde ett samtal bortom all fanatism? en dröm om ett gränslöst Europa, där kultur och vetenskap knöt nya samband. Men då religiösa strider började skaka världen fick han mäktiga fiender. Erasmus visade vilken roll litteraturen kan spela i en dramatisk tid som har många likheter med vår egen. (shrink)

Durante la edad escolar, los sujetos van logrando una madurez sintáctica, evidenciada en el incremento de lacomplejidad estructural de los textos que producen. Diversas teorías han dado cuenta de dicha complejidad(Hunt, 1970; Katzenberger, 2004; Nir & Berman, 2010), sosteniendo que la misma está vinculada con eltipo de relaciones interclausulares dentro del texto. Asimismo, corroboran que dicha complejidad no sólo seincrementa con el nivel educativo, sino también está guiada por la modalidad discursiva. A partir de estapropuesta, el proyecto FONDECYT 1100600, se (...) planteó el objetivo de describir el desarrollo de la sintaxisoral, considerando otra perspectiva de la complejidad: la diversidad interclausular. Para ello, se aplicarondos tareas de elicitación (narración y explicación), a 250 estudiantes de kinder, 3º y 6º básico, Iº y IVº mediode Valparaíso y Santiago. Luego de ser transcritos y analizados, se reconocieron en los textos las relacionesinterclausulares y se estableció un índice de diversidad clausular, en el entendido de que a medida que seusaban más formas para relacionar las cláusulas, mayor sería la complejidad sintáctica de los mismos. Losresultados muestran un incremento de la diversidad clausular a medida que aumenta el nivel educativo, sinembargo, su significatividad se da sólo entre algunos niveles. Además, entre ambos tipos de textos no semanifiestan grandes diferencias, salvo en Kínder y en IVº Medio. Estos hallazgos permiten vislumbrar que lamadurez sintáctica implica tener mayor cantidad de estructuras gramaticales y utilizarlas estratégicamentepara construir un determinado texto. (shrink)

This essay on the social history of logic discusses arguments in the programmatic writings of Carnap/Neurath, but especially in the widely read book by Lillian Lieber, Mits, Wits and Logic (1947), where Mits is the man in the street and Wits the woman in the street. It was seriously argued that the intense study of formal logic would create a more rational frame of mind and have many beneficial effects upon the social and political life. This arose from the conviction (...) that most metaphysical conundrums, religious and political problems and even fanaticism had their root in the irrationality of ordinary discourse, which had to be replaced by the more logical “ideal language” of Principia Mathematica. The enthusiastic promotion of formal logic occurred at a time when it was widely thought that minds could be “made over”, “reprogrammed” by proper intervention. J.B. Watson, (who claimed that he taught the American woman to smoke) wrote that “[S]ome day we shall have hospitals devoted to helping us change our personality, because we can change the personality as easily as we can change the shape or our nose... I wish I could picture for you what a rich and wonderful individual we should make of every healthy child”. Thesecond part of the essay deals, not with the history of logic as a formal science, but with the social role it was thought to play from Francis Bacon on, during the Enlightenment, in Kant and in the 19th century. (shrink)

I argue that the way the world appears to be plays an important role in standard scientific practice, and that therefore the way the world appears to be ought to play a similar role in metaphysics as well. I then show how the argument bears on a specific first-order debate in metaphysics – the debate over whether there are composite objects. This debate is often thought to be a paradigm case of a metaphysical debate that is largely insulated from scientific (...) considerations, and is often disparaged or avoided by naturalistically inclined metaphysicians as a result. My argument below shows that this attitude is a mistake. The way in which metaphysical debates can be informed by our best science is more complex and far-reaching than is often acknowledged in the literature. (shrink)

I argue that, in at least one important sense, the hypothesis that you are a brain in a vat provides better explanations than the explanations provided by standard ways of interpreting our best scientific theories. This puts pressure on anyone who—like me!—wishes to resist taking this radical hypothesis seriously when doing science and scientifically-informed metaphysics. Insofar as our resistance is justified, it can’t be justified simply by claiming that the brain in a vast hypothesis is explanatorily impoverished.

All the early advocates of women’s education, male and female, had proposed history as a central subject in women’s education—perhaps as the central subject. They envisaged it as a substitute for novel reading, which they viewed as strengthening women’s mental weakness and encouraging them in unrepublican habits of idleness, extravagance, and daydreaming.6 Many prominent women educators wrote history, among them Pierce, Rowson, and Willard. But besides such history writing and history advocacy by materialist educational reformers, American women wrote history in (...) other modes and contexts, and it is on these that I want to focus now.Speculating on history as a woman’s writing practice from the earliest years of the republic, my approach is purely literary in taking for granted, but considering it unimportant, that by present-day standards none of these women could have been “good” historians. More generally, I supposed that insofar as our present-day definition of literature or, more generally, of writing, invokes such forms as poem, play, story, and novel—and insofar as the feminist enterprise of recovering women’s writing further emphasizes such private, putatively unpublished forms as journal, diary, and letters—we have been instructed to perceive women writers as largely sealed off from public discourse, writing from somewhere outside the public sphere. This currently dominant view of women’s writing may be an inadvertent artifact of an unself-conscious, individualistic, curiously romantic definition of writing even among postmodernist critics; or, it may be a strategic view designed to focus attention on and valorize previously silenced or presently new forms of utterance. In contrast, to encompass diverse, already published, programmatically public instances of women’s writing in our definition is to begin to see how often and how openly American women have written in such forms. We then begin to recover a different sort of writing woman from the madwoman in the attic and acquire materials with which to begin constructing a different narrative of American women’s literary history. Nina Baym is Jubilee Professor of Liberal Arts and Sciences at the University of Illinois, Urbana. She is the author of many books and articles on American and feminist literary topics. (shrink)

I argue against the common and influential view that non-trivial chances arise only when the fundamental laws are indeterministic. The problem with this view, I claim, is not that it conflicts with some antecedently plausible metaphysics of chance or that it fails to capture our everyday use of ‘chance’ and related terms, but rather that it is unstable. Any reason for adopting the position that non-trivial chances arise only when the fundamental laws are indeterministic is also a reason for adopting (...) a much stronger, and far less attractive, position. I suggest an alternative account, according to which chances are probabilities that play a certain explanatory role: they are probabilities that explain associated frequencies. (shrink)

In her paper, “The Non-Governing Conception of Laws,” Helen Beebee argues that it is not a conceptual truth that laws of nature govern, and thus that one need not insist on a metaphysical account of laws that makes sense of their governing role. I agree with the first point but not the second. Although it is not a conceptual truth, the fact that laws govern follows straightforwardly from an important (though under-appreciated) principle of scientific theory choice combined with a highly (...) plausible claim about the connection between scientific theory choice and theory choice in metaphysics. I present and defend this argument and then show how the resulting understanding of governance gives rise to an especially strong version of recent explanatory circularity arguments against Humeanism about laws of nature. Finally, I present three options for a further understanding of the governance relation that are compatible with my argument. (shrink)

The notions of psychological similarity and probabilistic learning are key posits in cognitive, computational, and developmental psychology and in machine learning. However, their explanatory relationship is rarely made explicit within and across these research fields. This opinionated review critically evaluates how these notions can mutually inform each other within computational cognitive science. Using probabilistic models of concept learning as a case study, I argue that two notions of psychological similarity offer important normative constraints to guide modelers’ interpretations of representational primitives. (...) In particular, the two notions furnish probabilistic models of cognition with meaningful interpretations of what the associated subjective probabilities in the model represent and how they attach to experiences from which the agent learns. Similarity representations thereby provide probabilistic models with cognitive, as opposed to purely mathematical, content. (shrink)

Historical explanations in evolutionary biology are commonly characterized as narrative explanations. Examples include explanations of the evolution of particular traits and explanations of macroevolutionary transitions. In this paper I present two case studies of explanations in accounts of pathogen evolution and host-pathogen coevolution, respectively, and argue that one of them is captured well by established accounts of time-sequenced narrative explanation. The other one differs from narrative explanations in important respects, even though it shares some characteristics with them as it is (...) also a population-level historical explanation. I thus argue that the second case represents a different kind of explanation that I call historical explanation of type phenomena. The main difference between the two kinds of explanation is the conceptualization of the explanandum phenomena as particulars or type phenomena, respectively. Narrative explanations explain particulars but also deal with generalization, regularities and type phenomena. Historical explanations of type phenomena, on the other hand, explain multiply realizable phenomena but also deal with particulars. The two kinds of explanation complement each other because they explain different aspects of evolution. (shrink)

This paper responds to a recent challenge for the validity of extrapolation of neurobiological knowledge from laboratory animals to humans. According to this challenge, experimental neurobiology, and thus neuroscience, is in a state of crisis because the knowledge produced in different laboratories hardly generalizes from one laboratory to another. Presumably, this is so because neurobiological laboratories use simplified animal models of human conditions that differ across laboratories. By contrast, I argue that maintaining a multiplicity of experimental protocols and simple models (...) is well justified. It fosters rather than precludes the validity of extrapolation of neurobiological knowledge. The discipline is thriving. (shrink)

Tenenbaum and Griffiths (2001) have proposed that their Bayesian model of generalisation unifies Shepard’s (1987) and Tversky’s (1977) similarity-based explanations of two distinct patterns of generalisation behaviours by reconciling them under a single coherent task analysis. I argue that this proposal needs refinement: instead of unifying the heterogeneous notion of psychological similarity, the Bayesian approach unifies generalisation by rendering the distinct patterns of behaviours informationally relevant. I suggest that generalisation as a Bayesian inference should be seen as a complement to, (...) instead of a replacement of, similarity-based explanations. Furthermore, I show that the unificatory powers of the Bayesian model of generalisation can contribute to the selection of one of these models of psychological similarity. (shrink)

Recently, two research traditions that bring together evolutionary biology and medicine, that is to say, Darwinian medicine and evolutionary medicine, have been identified. In this paper, I analyse these two research traditions with respect to explanatory and interdisciplinary integration. My analysis shows that Darwinian medicine does not integrate medicine and evolutionary biology in any strong sense but does incorporate evolutionary concepts into medicine. I also show that backward-looking explanations in Darwinian medicine are not integrated proximate-and-ultimate explanations but functional explanations that (...) include reference to evolutionary concepts. Nevertheless, explanations in Darwinian medicine have heuristic roles as they potentially contribute to conceptual change and tie pieces of knowledge from different fields of medical research together. I argue that Darwinian medicine is an “interfield” that fosters cross-disciplinary exchange between evolutionary biologists and medical researchers and practitioners based on division of labour and separation, rather than unity. Research in evolutionary medicine, on the other hand, happens at the intersection of evolutionary biology and medicine where the two disciplines are already integrated and is designed to produce entangled proximate-evolutionary explanations. My analysis thus adds another important aspect to the philosophical discussion on the distinction between Darwinian medicine and evolutionary medicine. (shrink)

Tree diagrams are the prevailing form of visualization in biological classification and phylogenetics. Already during the time of the so-called Systematist Wars from the mid-1960s until the 1980s most journal articles and textbooks published by systematists contained tree diagrams. Although this episode of systematics is well studied by historians and philosophers of biology, most analyses prioritize scientific theories over practices and tend to emphasize conflicting theoretical assumptions. In this article, I offer an alternative perspective by viewing the conflict through the (...) lens of representational practices with a case study on tree diagrams that were used by numerical taxonomists (phenograms) and cladists (cladograms). I argue that the current state of molecular phylogenetics should not be interpreted as the result of a competition of views within systematics. Instead, molecular phylogenetics arose independently of systematics and elements of cladistics and phenetics were integrated into the framework of molecular phylogenetics, facilitated by the compatibility of phenetic and cladistic practices with the quantitative approach of molecular phylogenetics. My study suggests that this episode of scientific change is more complex than common narratives of battles and winners or conflicts and compromises. Today, cladograms are still used and interpreted as specific types of molecular phylogenetic trees. While phenograms and cladograms represented different forms of knowledge during the time of the Systematist Wars, today they are both used to represent evolutionary relationships. This indicates that diagrams are versatile elements of scientific practice that can change their meaning, depending on the context of use within theoretical frameworks. (shrink)

I argue against the common and influential view that non-trivial chances arise only when the fundamental laws are indeterministic. The problem with this view, I claim, is not that it conflicts with some antecedently plausible metaphysics of chance or that it fails to capture our everyday use of ‘chance’ and related terms, but rather that it is unstable. Any reason for adopting the position that non-trivial chances arise only when the fundamental laws are indeterministic is also a reason for adopting (...) a much stronger, and far less attractive, position. I suggest an alternative account, according to which chances are probabilities that play a certain explanatory role: they are probabilities that explain associated frequencies. 1 Introduction2 A Paradigm Case3 The Incompatibilist’s Criterion4 Against the Incompatibilist’s Criterion5 The Explanatory Criterion6 Conclusion. (shrink)

This article offers a comprehensive review of Political Choreographies, Decolonial Theo-ries, Trans Bodies, the latest book, a volume edited by Marina Gržinić and Jovita Pristovšek in intensive collaboration with Nomusa Makhubu and Tjaša Kancler, published by Cambridge Scholars Publishing in 2023. This volume takes as its starting point the body as a structural signifier, which is conceptualized in seven chapters. Each of them addresses the question of movement, politics, revolt, action, etc., in a variety of ways to de-link ourselves (especially (...) us Whites) from colonial modernity as the organizing principle not only of capitalism but of a whole range of processes that emanate from modernity, i.e., forms of domination and oppression such as racism, sexism, Eurocentrism, and environmental destruction. What makes this book special, however, is not only the positions presented but also the way in which they are presented. Each conversation begins with a carefully selected starting point, linked to the interlocutor’s* work and accompanied by a rich citation system of references and additional information. This opens up the formation of epistemic counter-narratives that confront the violent history of capitalism and form possibilities for yet unidentified bodies, movements, politics, and political action as future potentialities. (shrink)

Some theories of quantum mechanical phenomena endorse wave function realism, according to which the physical space we inhabit is very different from the physical space we appear to inhabit. In this paper I explore an argument against wave function realism that appeals to a type of simplicity that, although often overlooked, plays a crucial role in scientific theory choice. The type of simplicity in question is simplicity of fit between the way a theory says the world is and the way (...) the world appears to be. This argument can be understood as one way of spelling out the so-called “incredulous stare objection” that is sometimes leveled against surprising metaphysical theories. (shrink)

Small, mundane technologies, such as stethoscopes, medicinal bottles, labels, cleaning and dispensing equipment, are integral to the practice of western herbal medicine in the UK. A focus on such technologies reveals the dynamic character and porousness of medical systems and allows us to identify cultural interactions. In this photo essay, based on long-term anthropological research, I explore an assemblage of everyday technologies used by WHM practitioners and the ways in which these technologies contribute to shaping diagnostic stories, to performing medical (...) legitimacy and invoking herbal traditions. The biomedical, herbal and domestic technologies-in-use come into view as vibrant and dynamic objects with highly contingent meanings and identities. Their absorption into this non-biomedical therapy supports the performance of medical legitimacy, authority, tradition and professionalism, while the use of everyday domestic objects may signal female-coded practices of care. This demonstrates the adaptability of a medical practice situated at the margin of mainstream healthcare and subject to ongoing technological and ideological influence. The strategic integration of this assemblage of everyday technologies into WHM contributes, I suggest, to evoking a competent, trustworthy and time-honoured medical practice, which is simultaneously inscribed with multiple tensions, ambiguities and contestations. (shrink)