Industry groups engage in venue shifting when they seek to overturn or alter restrictive regulations imposed by one political venue through another. A critical step in this process is resolving uncertainties surrounding the preference of the targeted venue and the nature of the relevant policy proposal. While existing studies emphasize a long-term trial-and-error process of policy learning, we focus on nascent industries and argue that ventures seek other information sources to resolve these uncertainties quickly. In particular, (...) nascent industry groups are likely to perceive that the targeted venue will support their policy proposal if the targeted venue is ideologically distant from the venue that has enacted the restrictive regulations, if the targeted venue has recently supported other nascent industry groups’ similar policy proposals, or if the industry groups themselves are more exposed to industry peers’ success in promoting the same policy proposal in other jurisdictions. Under these conditions, the industry groups invest more to influence the targeted venue in response to restrictive regulations enacted by other venues. We find support for our theory by examining how from 2013 to 2019 the small unmanned aircraft systems industry trade associations in the United States lobbied state governments to nullify local regulations. (shrink)

In this short review I address certain issues and predictions that arise from the position papers by Erteschik- Shir, and by Fox and Pesetsky. The two proposed analyses are radically different, so I have made no attempt to relate them in terms of their properties. In section 1 I discuss some underlying issues in the architecture of grammar assumed by Erteschik-Shir, and in section 2 I evaluate some of the predictions generated by Fox and Pesetsky’s approach. In section 3 I (...) draw some more general conclusions about what consequences Object Shift shows us concerning the organization of grammar, and the nature of grammatical principles. While my remarks mainly address problems or drawbacks that I see with the proposals in the two position papers, they both offer a stimulating account of OS and explore the wider implications of the natures of their enterprises, and deserve fuller consideration beyond the present venue, consideration that they will surely receive. (shrink)

Contemporary science and technology research are now expected to become more responsible through collaboration with social scientists and scholars from the humanities. This paper suggests a frame explaining why such current calls for ‘integration’ are seen as appropriate across sectors even though there are no shared understanding of how proper integration is to take place. The call for integration is understood as a response to shifting roles of ethics within research structures following shifts in modes of knowledge production. Integration (...) is difficult, this paper suggests, because it challenges the modern normative division of labor affecting professional identities across sectors. Working out modes of integration is one important venue for working out alternative professional identities on the one hand and viable alternative understandings of research on the other hand. This paper discusses the matter with reference to three successive idioms for thinking about science, technology and society discussed in the literature; the representational, performative and co-production idiom. (shrink)

Calorie labeling on menus is one of the more recent public health responses to calls for increased access to nutrition information. The goal is to encourage consumers to make more healthy food choices. In this commentary on ‘Equity in Public Health Ethics: The Case of Menu Labelling Policy at the Local Level’, I focus first on research supporting health equity-directed goals for menu labeling policies; then I turn to the issue of challenges and opportunities for menu labeling as a part (...) of local food policy and food activism. I argue that, while there is some evidence that changes in menu labeling may help to promote health equity, other moves are needed at all levels of political organization. In particular, effecting shifts in attitudes and consumption will require changing our relationships with the food sources in our neighborhoods, and changing those food sources themselves. Leveraging our knowledge of behavioral economics and social marketing, using social networks and developing programs to transform eating patterns; all of these require participation and coordination among many stakeholders. Menu labeling is one tool, but many others are needed to effect change in communities. (shrink)

The science of genetics is undergoing a paradigm shift. Recent discoveries, including the activity of retrotransposons, the extent of copy number variations, somatic and chromosomal mosaicism, and the nature of the epigenome as a regulator of DNA expressivity, are challenging a series of dogmas concerning the nature of the genome and the relationship between genotype and phenotype. According to three widely held dogmas, DNA is the unchanging template of heredity, is identical in all the cells and tissues of the body, (...) and is the sole agent of inheritance. Rather than being an unchanging template, DNA appears subject to a good deal of environmentally induced change. Instead of identical DNA in all the cells of the body, somatic mosaicism appears to be the normal human condition. And DNA can no longer be considered the sole agent of inheritance. We now know that the epigenome, which regulates gene expressivity, can be inherited via the germline. These developments are particularly significant for behavior genetics for at least three reasons: First, epigenetic regulation, DNA variability, and somatic mosaicism appear to be particularly prevalent in the human brain and probably are involved in much of human behavior; second, they have important implications for the validity of heritability and gene association studies, the methodologies that largely define the discipline of behavior genetics; and third, they appear to play a critical role in development during the perinatal period and, in particular, in enabling phenotypic plasticity in offspring. I examine one of the central claims to emerge from the use of heritability studies in the behavioral sciences, the principle of minimal shared maternal effects, in light of the growing awareness that the maternal perinatal environment is a critical venue for the exercise of adaptive phenotypic plasticity. This consideration has important implications for both developmental and evolutionary biology. (shrink)

What makes psychedelic psychotherapy work? Is it the induction of psychedelic experience, with its distinct patterns of hallucinations and insights, or is it the neural ‘shakeup’ that moves the brain out of its regular mode of functioning and into a more disordered state? We consider the role that attention-related phenomenological changes play in psychedelic transformation and psychotherapy. We review Letheby’s account of psychedelic psychotherapy, which appeals to increases in phenomenal opacity as the central mechanism of psychotherapeutic transformation. We argue that (...) there is an alternative vehicle of psychedelic transformation that this account overlooks, involving radically transparent experiences. We outline the common kinds of phenomenal transparency shifts typical of psychedelic experiences, and argue that in many cases, such shifts are responsible for the psychotherapeutic benefits. This argument motivates an alternative approach to possible mechanisms of psychedelic self-transformation, and opens up a new venue of empirical research into the role of attention and phenomenology in psychedelic psychotherapy. (shrink)

Recent work in the business ethics field has called attention to the promise inherent in the concept of authenticity for enriching the ways we think about core issues at the intersection of management ethics and practice, like moral character, ethical choices, leadership, and corporate social responsibility [Driver, 2006; Jackson, 2005; Ladkin, 2006]. In this paper, I aim to extend these contributions by focusing on authenticity in relation to a set of organizational processes related to strategy making; most specifically an organization’s (...) strategic intent, arguing that these provide an ideal venue for particularising this exploration, as they represent the key processes through which an organization defines the self it aspires to be. In order to do this, I examine specifically what a shift from “business as usual” to the search for the creation of a more authentic corporate self might look like in practice, contending that such a shift offers the possibility for improving both the moral good and the business outcomes of an institution simultaneously. I conclude with assessment of the risks inherent in undertaking such a search for more authentic strategic intention in business organizations today. (shrink)

This case study of the feminist drag troupe the Disposable Boy Toys examines the relationship between drag and gender identity. Drawing on multiple methods, the author explores the range of gender identities that emerged through participation in DBT. Members saw DBT as the central catalyst for their own identity shifts. The author suggests that these identity transformations occurred through four collective mechanisms: imaginative possibility, information and resources, opportunities for enactment, and social support. The author finds that DBT served as an (...) identity incubator in which participants were able and encouraged to interrogate, play with, and sometimes adopt new gender identities. The author concludes that context is critical in understanding the meaning and importance of drag. Performing gender in this politicized, feminist context shaped the gender identities of the troupe's members in fundamental and varied ways, suggesting that oppositional communities can be an important venue for identity work. (shrink)

This presentation explains how problem-based learning and the World Wide Web may be used in collaboration to shift student learning experiences in dramatic ways and to encounter the tasks and concerns of philosophy. We will provide a guided tour of the web site and the problems used in the course, and will describe how these pedagogical strategies may be used to complement traditional classroom venues without making a commitment to offering a course completely on-line for distance learning scenarios. Problem-based learning (...) will also be described and its importance to philosophical instruction will be emphasized. We argue that teaching philosophy by means of problems is more philosophically sound than taking a discrete topical or textual approach. Challenges to this pedagogy are uncovered and discussed. (shrink)

The 20th century produced overwhelming advances in biomedicine with the 1990s introducing 148,000 patents as part of the mapping and sequencing of the human genome. Bioethical realities and debates of prenatal genetic testing, new reproductive technologies, stem cell research, human cloning and DNA data banks have obscured the less provocative public and social issues of gun control, immunization, employee leave programs to assist care for dying relatives, emergency room use as primary care sites by the uninsured, and medical care provision (...) to the homeless. With the events of September 11, the focus has shifted to bioterrorism: an international and global concern that portends broad environmental consequences while requiring a local, community response of which the business enterprise is a part. The tension that results from a required local and global response to bioterrorism and biotechnology by the business community forms a dialectic and provides a venue for addressing business ethics in an international forum. This paper explores the relationship of events and its meaning for business. Part I provides the background of biotechnology and bioterrorism and how the two form a dialectic reality that shapes ethical debate. Part II presents provocations and questions for an emerging ethic based on the integrative response from the public health, medical, business and religious communities. Four areas for business contribution in shaping emerging ethics in the age of biotechnology—bioterrorism are suggested. (shrink)

The Middle English Partonope of Blois possesses two characteristics which are more in keeping with twelfth-century French romance than with fifteenth-century English literature: a strong focus on place and the forceful presence of the heroine. Both Melior and her city undergo a substantial shift in identity: Melior is transformed from a dominating woman who seeks to control the hero into a more passive figure; Chef d'Oire changes both in character — from being an otherworldly magical place with its own independent (...) sense of time to a tournament venue more grounded in reality — and in the terminology which is used to describe it. Throughout the work Melior and her city are portrayed as interdependent and inseparable, and in order to convert the initially subversive and powerful Melior into a more conventional romance heroine it is also necessary to adapt the image of her city. (shrink)

IntroductionIn spring 2020, the first nationwide lockdown in response to the spreading COVID-19 pandemic came into effect in Germany. From March to May, gambling venues, casinos, and betting offices were forced to close. This study explores how land-based gamblers respond to short-term closures of higher-risk forms of gambling. Which gamblers are particularly susceptible to switching to online gambling? Which are more likely to use the lockdown as an opportunity to quit or pause gambling? Potential parameters for these switching or cessation (...) processes are identified using multivariate multinomial logistic regression analysis.MethodsThe research questions are analyzed on the basis of quantitative data. For this purpose, a survey was conducted among members of a comparatively large German online access panel. The sample of analysis consisted of 612 gamblers who had participated in at least one higher-risk form of gambling and had done so exclusively offline before the first lockdown.ResultsA total of 37.1% of sports bettors ceased participation in higher-risk forms of gambling, compared to 64.1% of casino gamblers. Switching to online gambling, on the other hand, was a rather rare event, regardless of the form of gambling: the proportions differ between 7.7% and 10.9%. In the multivariate model female gender, younger age, and a lower frequency of gambling before the first lockdown were found to be significant factors for quitting higher-risk offline gambling forms. Secondly, the analysis revealed that individuals with more pronounced cognitive distortions had an increased risk of switching to online gambling rather than staying offline.DiscussionA key finding of this study is that the temporary closure of offline venues does not result in a significant shift towards the online market. Instead, the results of this study show that these short, temporary closures of gambling venues were an appropriate opportunity to give individual groups of gamblers the opportunity to reflect, reduce or quit gambling. It is worth considering implementing such temporary closures as a preventive measure in the future – this should be investigated in advance in further evaluation studies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Looking to Learn: Museum Educators and Aesthetic EducationNancy Blume (bio), Jean Henning (bio), Amy Herman (bio), and Nancy Richner (bio)IntroductionMuseum education. Aesthetic education. How are they similar? How do they differ? How do they relate to each other? What are their goals? As museum educators working with classroom and art teachers, we are often asked these questions, and we ask them ourselves. “What do you DO?” is probably the (...) most frequently asked question of all, and the answer is complex. Even more complex is how these questions relate to the Rembrandt Project. Given that looking at original works of art is such a priority for museums and museum educators, how do we address the project’s reliance on technology? And how do these questions relate to the social studies and visual arts standards, [End Page 83] another major component of the project? How does the project relate to the work we do in our own museums? Writing collaboratively implies that we have certain areas of commonality; but we also have differences, which will be apparent in individual sections of this article: Jean Henning and Nancy Richner discuss the Nassau County Museum of Art, Nancy Blume writes about Asia Society, and Amy Herman explores the Frick Collection. Our focus will be the domain of museum education as that is what we know best, but there are inevitably areas where it overlaps and complements the domains of art education, aesthetic education, and social studies.Art Museum Education HistoryThe history of art museum education begins with the founding of museums in the United States during the commercial and industrial expansion that took place after the Civil War, between 1870 and 1929. The principles guiding American museums have always mirrored the values of American society. From the beginning of this country’s history, the fine arts have been viewed as elitist and thus of no value to the larger society. “To America,” Ben Franklin wrote in the late 1700s, “one school master is worth a dozen poets, and the invention of a machine or the improvement of an implement is of more importance than a masterpiece of Raphael.”1 Given such longstanding and deep-seated suspicion of art among Americans, it is not surprising that both the champions and the staff of art museums insisted on the practical educational benefits museums provided to the public.By the late nineteenth century, at the height of immigration and the emergence of a strong working class and labor movement, a social dimension was added to the mission of museum education. Art museums, like public libraries, were seen as venues for achieving social balance. By the early twentieth century an aesthetic agenda was finally joined to these social and pragmatic ones.2While museums have responded to the needs created by cyclical changes in social, economic, political, and intellectual life, today’s art museum educators still deal with the tension among the museum’s aesthetic, educational, and social missions; only the context and delivery modes of museum education have changed. Yet despite the shifting directions and priorities in museum education, there are certain basic and commonly accepted premises that museum educators have shared since the late nineteenth century. The 1984 Museums Commission on Museums for a New Century stated what has been the continuing premise of museum education since the late nineteenth century: learning in museums is based on objects and involves not only developing the ability to synthesize ideas and form opinions but also shaping an aesthetic and cultural sensibility.3 Another fundamental [End Page 84] assumption is that museums are institutions of visual instruction. Although each of the museum educators writing here represents a unique institution with unique approaches to looking at and finding meaning in art, we all agree on the importance of the original work of art as the basis for our work. It is the complexity of original artworks that enables them to play a dual role. One role is pragmatic, which requires meeting standards set by state and national governments for teaching critical thinking skills and improving literacy. The second role is aesthetic—namely, ways of helping students develop habits for aesthetic encounters that are an integral part... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviews  YOURS FAITHFULLY P L. T Religious Studies / McGill U. Montreal, , Canada   @-.. Ray Perkins, Jr., ed. Yours Faithfully, Bertrand Russell: a Lifelong Fight for Peace, Justice, and Truth in Letters to the Editor. Chicago and La Salle, Ill.: Open Court, . Pp. xii, . .; pb .. lthough Bertrand Russell was obviously a prolific writer on numerous Atopics (technical philosophy, education, religion, political (...) critique, women ’s rights, and nuclear disarmament), and published his views through various venues such as technical volumes, popular books, essays, scholarly articles, reviews, and pamphlets, there has been a neglect of Russell’s utilization of the newspaper’s “Letters to the Editor” section. In this accessible volume, Ray Perkins has collected and organized the letters to the editor published by Russell. Russell, from the first known letter in  to the final public statement on the Middle East crisis published posthumously in , published approximately  letters to the editor. Of these  are published in Yours Faithfully. Perkins begins with a helpful introduction (pp. –), placing the letters into the broader framework of Russell’s life. We are introduced, in a very basic sketch, to the development of Russell’s thought, encountering such major threads in Russell’s life as his early political interests (indicated in  with German Social Democracy, though pushed to the foreground with the First World War) and the developments in his philosophical theories from Principia Mathematica through Our Knowledge of the External World to Human Knowledge. We also meet various significant individuals in Russell’s life, such as his various wives and his colleagues both in philosophy and in activist work. Although Russell scholars will find this introduction somewhat simplistic, those non-specialists encountering Russell through this book will find the introduction helpful and clearly necessary in order to contextualize the letters.  Reviews The letters themselves are organized into chronological chapters. The first eight letters, “Early Letters”, are dated from  to . These are the earliest known published letters by Russell. Perkins then gives us those letters published during the First World War (–). The remaining letters fall into: “Between the Wars” (–); “World War Two and the Early Cold War” (–); “The Cold War and the Nuclear Peril” (–); and “The Cold War and American Militarism” (–). The final document is Russell’s posthumous  statement to the Conference of Parliamentarians in Cairo. Each chapter has a brief overview of the period in Russell’s life, further situating the letters. Perkins is also careful to offer introductions to each letter, and the occasional footnote to explain various references in the letters (names of individuals that may not be familiar to readers, major events referred to, etc.). Each letter is numbered sequentially, accompanied by the B&R number of the letter. Given Russell’s diverse interests, clearly reflected in these letters, Perkins has subdivided the last four chapters into thematic subsections. Those readers who are interested in Russell’s views on, e.g., religion, education, or Vietnam can find the relevant letters with ease. A comprehensive index also makes the collection accessible. The exact division of the chapters tends to reflect major shifts in Russell’s thinking as much as historical developments (the latter obviously affecting the former in any case). For example, the – break reflects both Russell’s move from England to the  and his departure from the pacifist stance of Which Way to Peace? The – break reflects Russia’s development of nuclear weapons and Russell’s shift towards mutual disarmament by both superpowers. And the – break reflects Russell’s intervention in the Cuban Missile Crisis as well as his reactions to the  involvement in Vietnam. Perkins has supplied us with an excellent collection of letters. Although some may ask how useful such a collection may be, I would contend that the letters are vital sources of information for Russell studies. First, from an historian’s perspective, the preservation and accessibility of primary material is a noble and worthwhile achievement. Perkins is to be commended for his efforts in drawing our attention to this material by blowing the dust off material that most would ignore. Second, the letters themselves are fascinating indications of shifts in Russell’s thinking, pointing out the nuances of such shifts as he engages in debate with various other voices over... (shrink)

Martinican-born poet and theoretician Édouard Glissant suggests that a shift to “archipelagic thinking” can allow one to see the world metaphorically as a collection of islands connected to each other. Foregrounding the body and affect, I will consider the exhibition WOMEN我們, organized by Abby Chen, that traveled from Shanghai to San Francisco and Miami through what I refer to as “archipelagic feeling.” WOMEN 我們 explored queer Chinese feminism, and in a nod to cities in which the venues were located, the (...) curators expanded the checklist at each leg of the tour. In this way, the curators aimed not to essentialize or center queer Chinese feminism but productively connect it to Latinx subjectivities and Asian-American feminist concerns. In so doing, I suggest this exhibition offers a new framework for thinking about the transnational through both queerness and creolization. (shrink)

This article responds to Jeffrey Perl's argument that, while there is a “paradigm shift” at Ise every twenty years, when the enshrined deity Amaterasu “shifts” from the current site to an adjacent one during the rite of shikinen sengū, the Jingū paradigm itself never changes and never ages. The author confirms Perl's conclusion by examining the politicized scholarship, written since the 1970s, maintaining that Shinto is a faux religion, invented prior to World War II as a means of unifying Japan (...) behind government policies of ultranationalism and international expansion. This article shows, instead, how emperors—who are not political but religious figures in Japan—and the Jingū priesthood have acted together over the past thirteen hundred years to sustain the imperial shrine at Ise and its ancient rites. The so-called Meiji Restoration actually continued an imperial policy of restoring and intensifying the observance of Shinto rituals that were threatened by neglect. Meiji intervened personally in 1889 to ensure the continuity of hikyoku, an unvoiced and secret serenade to Amaterasu, by extending its venue from the imperial palace shrine to performance at Jingū as well. The author's archival and ethnographic research at Ise and in the National Archives shows how the arguments that Shinto is a modern invention are punitive rather than dispassionately historical. (shrink)

Two continents. Three countries. Mountains, archipelago, a little red dot & more to come. BERIT SOLI-HOLT (Editor): When I think of introductory material, I think of that Derrida documentary when he is asked about what he would like to know about other philosophers. He simply states: their love life. APRIL VANNINI (Editor): And as far as introductions go, I think Derrida brought forth a fruitful discussion on philosophy and thinking with this statement. First, he allows philosophy to open up the (...) personal and second, the ability to conjure the notion of thinking in relation. After all, love lives are spawned from relations, and such are philosophical encounters—the co-emergence of thought and affect. This brings us to discuss the concept of the special issue of continent. called drift . From the Statement of Intent : The discussion that has become drift , a special issue of continent. began in the glow of a bonfire beside a lake near the Thousand Islands of Ontario when co-founders April and Berit came across a conception of a journal that would decline to follow traditional models of invitation and editorship, instead following a generated discourse through relational means. Shedding preemptive articulation of expected outcome and cohesion, we hope to light a fuse of chain interactions with each contributor active in authorial, editorial, and curatorial roles. drift seeks to allow the framing mechanism to choose itself, to find where something can flow or emerge in relation to a series of participants. By setting out a thread of thought to work its own way through writers and artists of various locations, drift operates through links, breaks, pauses, new directions, unintended consequences, twists, holes, bridges. We are attempting to give the scene for an emergence and what can become conceivable when given the opportunity to create chains of thought—linking, welding, fusing, looping, stitching. We hope to explore what is attainable when scholarly/artistic relationships transverse on their own terms instead of articulated by an institutional environment. JEREMY FERNANDO (Guest Editor): I think he was actually more interested in their sex lives. Though at the same time completely refusing to discuss, disclose, his own: I found it rather touching that he blushes whenever speaking of his life with Marguerite. So perhaps in this sense it is very apt to speak of it in terms of love; and the secret that is in each love: that even though it is a relationality between, there are parts of it that remain hidden, not just from everyone else, but even those in that relation itself. What the editors intend to ^do^ to impart this conceptualization is to provide a framework through the choice of a theme and by minimal standardization of form and content guidelines. As initial instigator, each editor will send their contribution to the issue to a fellow colleague, thinker, artist, friend with the invitation to send (via post) the accruing materials to another possible contributor. In this, we hope to engage with many individuals on ideas surrounding a specific theme determined but not limited by the editors of the drift . The end result will take the form of whatever is at hand (as materials can only stay with each contributor for two weeks) and whomever is at hand (the availability of interested and capable parties) through a course of five months. We are curious. What are the ways in which thought can emerge between individuals and places? What occurs when our fundamental mode of inquiry is between each other? How are ethical, social, spacious, political, aesthetic practices created between a chain of contributors. BSH: To introduce what to look forward to in June with the publication of drift isn't quite possible yet. It is in the stages of preparation, barely started, but already begun. I have been thinking about drift as an insect that goes through life cycles, chrysalises, pupas, larva. Each moment of the production and publication of this issue of continent. is its own life. A bug under a pin is not as interesting as one in flight or crawling up your leg. JF: Though the one crawling up your leg is also more likely to bite you. There is always already a danger in letting be, thinking …. Then again, there is also a potential rupture in attempting to seize, pin down, capture. BSH: I think a word we haven't thought about enough yet is capture. I think we are perhaps trying to capture something, or to allow for the moments of this capture along the way, the resulting material being the ripples left in the sand when the water waves away. AV: This question comes to mind when speaking about captures, waves, ripples: How can we activate a ripple? What I find interesting about a wave is the difference in frequencies, movements, forms, style that are activated in between intervals. What is interesting about a wave is that it is activated in relation to what came before. What remains in the sand is a ripple that forms in relation between multiple intervals of stylistic waves. As Deleuze and Parnet have taught us, "We were only two, but what was important for us was less our working together than this strange fact of working between the two of us. We stopped being 'author'. And these 'between-the-twos' referred back to other people, who were different on one side from the other. The desert expanded, but in so doing became more populous." 1 Drift is activation for thinking-with and possibly much more—who knows? There is the intent to subvert the relational qualities between people in journal publishing, but also important to the editors is the subversion of materials. The editors do not shy away from use of contemporary technology and, in fact, have relied and will continue to rely on the wonders of internet connectivity to midwife the drift. The connective infrastructure chosen to relay the developing issue is simply one of bodies, of postal workers and the varying postal systems. Some may find it to be merely be a call of an already dying form, but the editors believe that the conversation exchanged from hand to hand is of explicit difference in quality of engagement due to the complexity of peripheral information transported by physical matter. Different hospitalities and responsibilities are at play in keeping hold of one-of-a-kind materials for a time and entrusting various postal systems to bear the message forward. To have work physically transported through space and time through this kind of infrastructure that is reliant on individuals to literally carry a message is crucial in incorporating traces of bodily presence. AV: Thought is contingent and emergent process that folds, twists, pulls, shifts in multiple directions and we are interested in these multiple directions. JF: And even as thought is contingent on, hinged around, its place, time, venue—on its continents, as it were (we still tend to speak of gestures of thinking as Continental, British, American, European, Asian, etc.)—we might also attempt to respond to the landscape within each thought: its folds, unfoldings, rolls, manoeuvres, geography. BSH: How different is this than Morelli's screw that Julio Cortazar or Horacio Oliveira recounts in Hopscotch? The fable recalls a man who regarded a screw everyday on his stoop. When he perishes, the screw disappears, perhaps into a fellow neighbor's pocket for secret contemplation. Whoever is writing the passage remarks that "Morelli thought that the screw must have been something else, a god or something like that. Too easy a solution. Perhaps the error was in accepting the fact that the object was a screw simply because it was shaped like a screw." JF: Perhaps even more intriguing is the notion that we do not quite know who is inscribing these remarks on Morelli. That even as someone says that it is a screw, perhaps because it is shaped like a screw, the one who names it “screw”—the one whom we are in a relation with in relation to the screw—remains veiled from us. But even as this is so, the notion of the object as “screw” is marked, etched, onto us. BSH: A periodical, marking a period of time, but where? An issue, a magazine, a storehouse of information. To show the remainders of thinkers connecting and surfing. With all this stated, we, as editors of the drift are aware of the active fault, quaking potential, and ethical catastrophe of such a proposed project — the inheritance or the gifting of a project without consent. We are certain that there may be possible oversight on the process of such a project. If such is the case, we hope that oversight and misdirection will not leave this project dormant but rather open up promising new directions, questions, and potential considerations. We are very excited about the accidental propositions that can occur in between. In sum, we'll see what happens. JF: Perhaps, all we can know of the screw is that we are screwed ... NOTE Gilles Deleuze & Claire Parnet. Dialogues II . Revised edition. (New York: Columbia University Press). 2007: 17. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.4 (2003) 3-11 [Access article in PDF] A Historical Overview of Art Education in Japan Introduction The stage of art education in Japan that was given its form by "imports" from overseas — mainly Western countries — is now over. Recently, even at international art education conferences and similar venues, a wide range of dynamic presentations and speeches were heard representing Japan's unique perspective. (...) There is, however, a rather long and involved history leading up to this shift.In this essay, I present a general outline and an overview of art education in Japan, by looking back at the transitions this system of education has undergone. My hope is to increase understanding of the unique features of art education in Japan, examining the characteristics ofmodern art education, and determining the form that art education should take in the future. The Birth of Art Education: 1872-1910 Art education in Japan began in 1872 with the promulgation of the "Gakusei" as a formal system for school education. 1 It was in this same year that Germany introduced a similar system, an indication that Japan was more or less in step with advanced Western nations. Moreover, from the end of the Tokugawa shogunate through to the Meiji era (1868-1912), the seeds of Westernization had clearly taken root. Although the term "art education" is used, for many years the emphasis in art education was on drawing.The first curriculum was established at this time. In the context of art education, Kikagaku Keiga Taii [Introduction to Geometrical Line Drawing] (renamed Keiga the following month) was introduced as a compulsory subject in upper elementary grades (students 10 to 13 years of age) at ordinary elementary schools. Keiga referred to a method of copying pictures from a copybook using graph paper — a method that was extremely restrictive and emphasized practicality.By 1887, under the new government's policy, Westernization was being promoted in all aspects of society, including politics and culture. Art education was no exception, as Western style education began to focus on pencil drawings. During this period, a liberal system for issuing and selecting textbooks was in place, and a consequently a large number of art-related texts were issued. The first drawing textbook in Japan was Seiga Shinan [Guide to [End Page 3] Western Pictures] (1871), a translation of "The Illustrated Drawing Book" by English author Robert Scott Burn, with selected figure quotations from"The American Drawing-Book" by American author John G. Chapman. 2 In addition to these texts, many other books on drawing and the natural sciences were quoted. These textbooks adopted a pragmatic approach, using a "progressive method" in which students were taught to draw easy subjects and gradually moved to more difficult ones.The next significant change came in the form of calls for nationalism, as a reaction to the wave of Westernization early in the Meiji period. Educationalcircles underwent a shift toward nationalist education, and the art worldexperienced a resurgence in traditional Japanese art led by the American Ernest Fenollosa and Tenshin Okakura, among others. Reflecting this trend, a large number of brush painting textbooks were written, and an authorization system similar to the one currently in effect was adopted. The ZugaTorishirabe Gakari [the Committee for the Study of Drawing] was launched in 1885, and then reorganized in 1887, at which time it was renamed the Tokyo Fine Arts School (currently the Tokyo National University of Fine Arts and Music). The education offered at this new institution placed a strong emphasis on purely Japanese elements.In 1903, the Elementary School Order was revised and government-designated textbooks were issued. This system remained in force from 1904 until 1947. The debate surrounding pencil drawing and brush painting continued, and two types of texts were issued — a Enpitsuga Tehon [pencil drawing copybook] and a Mohitsuga Tehon [brush painting copybook] — either of which could be used by the instructor. Both copybooks had similar configurations, with copying as the basic theme, and using a progressive study method. Drawing was still an optional subject in ordinary elementary schoolsat the... (shrink)

The essays in this special issue of Centaurus examine overlooked agents and sites of knowledge production beyond the academy and venues of industry- and government-sponsored research. By using gender as a category of analysis, they uncover scientific practices taking place in locations such as the kitchen, the nursery, and the storefront. Because of historical gendered patterns of exclusion and culturally derived sensibilities, the authors in this volume find that significant contributions to science were made in unexpected places and that these (...) were often made by women. The shift in focus to these different sites and different actors broadens the spectrum of what counts as science and where science happens. That is, in moving beyond the parameters of formal academic structures, this special issue seeks to recast the ways in which the production of science itself is defined and to engage readers in the redesign of the boundaries of our discipline. (shrink)

This work examines how the conceptualization of knowledge as both problem and solution reconfigured intelligence and law enforcement after 9/11. The idea was that more information should be collected, and better analyzed. If the intelligence that resulted was shared, then terrorists could be identified, their acts predicted, and ultimately prevented. Law enforcement entered into this scenario in the United States, and internationally. "Policing terrorism" refers to the engagement of state and local law enforcement in intelligence, as well as approaching terrorism (...) as a legal crime, in addition to or as opposed to an act of war. Two venues are explored: fusion centers in the United States and the international organization of police, Interpol. The configuration can be thought of schematically as operating through the set of law, discipline and security. Intelligence is predominantly a security approach. It modulates that within its purview, wielding the techniques and technologies that are here discussed.The dissertation is divided into two sections: Intelligence and Policing Terrorism. In the first, intelligence is taken up as a term, and its changes in referent and concept are examined. The Preface and Chapter One present a general introduction to the contemporary situation and intelligence, via Sherman Kent, as knowledge, organization and activities. Chapter Two traces the development of intelligence in the United States as a craft and profession. Chapter Three discusses some of the issues involving the intersection of intelligence and policy, and how those manifested in the aftermath of 9/11 and the lead up to the 2003 invasion of Iraq. The second section examines the turn to policing terrorism, beginning, in Chapter Four, with how Interpol has dealt with bioterrorism, and an examination of the shifting conceptualization of biological threats in international law. Moving from threats to their consequences, Chapter Five takes up the concept of an event in order to analyze the common comparison of Pearl Harbor and 9/11. Chapters Six and Seven turn to fieldwork done in the United States, with an examination of the suspicious activity reporting system and law enforcement's inclusion in the Information Sharing Environment, focusing on fusion centers and data mining. (shrink)

For decades, the dominant research paradigm has included trials conducted in clinical settings with little involvement from communities. However, concerns about the relevance and applicability of the processes or outcomes of such research have led to calls for greater community engagement in the research process. As such, there has been a shift in emphasis from simply recruiting research participants from community settings to engaging community members more broadly in all aspects of the research process. The move toward community engaged research (...) is in part driven by the recognition that inclusion of diverse perspectives in multidisciplinary teams is essential to addressing complex problems. Investigators have come to recognize the inherent value of engaging community members as collaborators in multidisciplinary teams that are conducting research on issues of concern to communities. The insider perspective from community members is now recognized as essential in designing effective and well-received recruitment strategies, culturally appropriate measures, and identifying meaningful and broad-reaching venues for dissemination. (shrink)

Santa Barbara County exhibits some of the highest rates of food insecurity in California, as well as in the United States. Through ethnographic research of three low-income, predominantly Latino communities in Santa Barbara County, this study examined the degree to which households had been experiencing heightened levels of food insecurity since the economic recession and ensuing coping strategies, including gender-specific repercussions and coping strategies. Methods included administering a survey with 150 households and conducting observation and unstructured interviews at various local (...) food-centered venues. Results indicated that households from the three communities were experiencing heightened levels of food insecurity and that all three communities were employing diversification of procurement, adjustments to a reduced or limited food budget, reliance on food assistance, and revitalization of the home as a site of domestic food production and preparation as coping strategies. The results also suggested that women suffered disproportionately higher psychological and physical costs associated with compounding crises. In conclusion, the experiences narrated by low-income households reflect a form of citizenship that appears compromised by a host of variables perceived to exist outside the realm of local control. Shifting toward an operational framework of food sovereignty may allow these communities to become more resilient in the face of future political, environmental, social, and economic stressors. (shrink)

Since 2008 I have been closely following the conceptual/performance/video work of Daniel Peltz. Gently rendered through media installation, ethnographic, and performance strategies, Peltz’s work reverently and warmly engages the inner workings of social systems, leaving elegant rips and tears in any given socio/cultural quilt. He engages readymades (of social and media constructions) and uses what are identified as interruptionist/interventionist strategies to disrupt parts of an existing social system, thus allowing for something other to emerge. Like the stereoscope that requires two (...) identical images to create an illusion of a three-dimensional image, Peltz sometimes visualizes two separate elements to create an object or moment that requires space and depth to focus on its varied layers. They say your brain has to process and make meaningful sense out of all that visual information before it can accept the illusion. I say your brain has to do a similar thing when looking and seeing the divine, magical, and faithful (social) art making of Daniel Peltz. Daniel Peltz is Associate Professor of Film/Animation/Video at RISD. He divides his time between Rhode Island and Sweden and is currently at work on an exhibition at Botkyrka Konsthall, Stockholm opening February 2013 and a new project to be included in the IASKA: Spaced Biennial (Australia) in 2014. This interview took place on Skype and is part one of a two-part interview. Feliz Lucia Molina: Are you in Providence, RI? Daniel Peltz: I’m at my house in Providence. I’ve been back for six days teaching winter session at RISD and doing this workshop series—these investors’ drum circles with a group of wealth managers. a client of the firm, 2013, photo Shirin Adhami FLM: The wealth managers were all drumming together? DP: They were all drumming in response to the performance of their retirement portfolios. FLM: Is this part of the “Unrealized Gain/Loss” piece? DP: Yes, it’s part of a show I’m working on in Sweden. I can show you because it was just today. I’ll show you some of this. Lets see—share screen [click, click, click]. This is the room. I’ve been using the camera system that’s already installed in the conference rooms to record them. So the video is being recorded directly by the wealth management office’s tech staff. These are the people I worked with in the last workshop. This conference table is less wondrous. They’ve been learning to drum in response to their retirement portfolios. I started by bringing in my little bit of wealth for them to propose a management strategy, I came to the follow-up meeting with a counter proposal, which was this workshop. So they agreed to do this series of workshops instead of managing my wealth. FLM: Does everybody in the room manage your wealth? That’s kind of a lot of people. DP: That woman in the back there and Craig —they handle new client business. So when you come there with your wealth, they sit down with you and suggest to you how they would manage it. They’re very nice, responsible people. FLM: And where is this? DP: This is in Providence and the one I was showing you is in Waltham, where I was today. Then I’m going to Newport for the last one on Friday. So I will have done four of them. This is the group in Waltham that I just played with today. I played directly with the two groups in Providence and I’m working with an ethnomusicologist at Brown, Asha Tamarisa, who is facilitating the last two. She’s helped develop the workshop in terms of figuring out how to train a group to do this and thinking about the compositional challenges of working in response to retirement portfolio data. FLM: Screensharing helps me to figure out tiny bits here and there about the project. DP: I might even be able to play you a little of the audio I’ve also been working with a group of professional percussionists on what will become a quarterly public investors’ drum circle event. Their stuff was really nice, but I want you to hear what we sounded like in the workshops. They’ve all been recorded by the a/v system in the offices. We use a simple structure where the drummer investors interpret the sensation of gain or loss as embellishments to a base heartbeat rhythm. The group holds the heartbeat and, as each person experiences gain or loss, they embellish that rhythm. "Screensharing helps me to figure out tiny bits here and there about the project" FLM: Is the process all very spontaneous? DP: Its actually quite structured. We produce a custom stock ticker that shows the performance of their collective portfolios. In advance of the workshop each participant submits assets in their retirement portfolio. Then we make a stock ticker that shows the real-time performance of their assets so that they can respond to almost live data. FLM: Are they reading the stock ticker projected up on the screen in the room? Do people drum in correspondence to the visual live data of the performance of their assets? DP: Exactly. They’re looking at the stock ticker as opposed to each other, so it’s a slightly shifted drum circle. They’re looking at the ticker but they’re listening to each other—that’s what we’re practicing. For example, NVO—the price is 172.08 but it’s down -1.16 and as that moves across the screen, the person who’s retirement is invested in that asset starts to embellish when that arrow first appears, based on their experience of loss. They stop when it exits the screen and return to the heartbeat. You could have one ticker for each retirement portfolio, but the way the workshop is constructed is that we just isolate one asset from each person’s portfolio so that everyone in the group is represented in a single ticker. So they’re drumming and looking at the ticker, but they’re hearing each other experience gain and loss. We’ve removed direct visual engagement from the social structure of a drum circle but the oral engagement is still there. FLM: So they had their own sound interpretation of gain and loss? DP: Yeah and that part is quite spontaneous as you were saying. In some of the preparatory exercises we’ve been working to give the participants more strategies for interpreting the sensations of gain and loss. We’re trying to develop their capacity to embellish a heartbeat or base rhythm but I’m not invested in having a melodious result. I’m quite curious about what this kind of structure will result in without any desire for a particular result. FLM: For context, can you talk about the project you did a couple years ago in Bali, “Unrealized Gain/Loss” in relation to this current wealth management project? DP: The workshops I’ve been doing use a similar strategy to the other components in this project. It started in Indonesia on my sabbatical and I was really trying to understand where I was physically and where I was being on sabbatical—this kind of strange jubilee structure where every seventh year you’re supposed to renew your self. And it was around the time of the global financial crisis. I was on sabbatical for the global financial crisis. I remember watching my father, in particular, respond to the financial crisis by monitoring his retirement portfolio and trying to make sense of it. I realized on a visit to their home that he checked his retirement portfolio every single day and I was really struck by that because in some way our parents are mysteries to us as children, especially their moods. We know how important their moods are but we don’t know what governs them. And somehow it was like I’d figured it out, it’s the performance of the DOW! So I think there was something in that. Then I was in Indonesia and I had been drawn there by an interest in their highly ritualized Hindu culture, where so much of life is driven by a ceremonial calendar. I was interested in Bali as this predominantly Hindu pocket within a predominantly Islamic country and life there being organized by this ritual calendar functioning as a kind of resistance to the dominant global religion of free-market capitalism. So I started to explore that correlation between the ways in which this culture that I was living in was sort of “living for the afterlife” and this idea within certain segments of American society of “living for the afterwork life”. The idea that your wellbeing in the “afterwork life” is tied to forces that are unseen and largely beyond your control has strong similarities to many religious understandings of the universe. So I started to explore that and the crafts and materials that were around me were primarily Batik and percussion. Percussion is a huge part of daily life in Bali. These gamelan troupes were everywhere. And I also happened to be there for Nyepi, the day of silence, which is preceded by a very elaborate procession and construction of demonic statues. These were the things that were around me and I started studying Batik with one of the Batik artists there and also started a conversation with two master Batik artists, one who is American and her Indonesian husband. I developed these patterns that were based on symbols from the performance of my retirement portfolio and worked with the batik artists to produce two sarongs. d. peltz - 2012 In producing the designs, I treated the performance of my retirement portfolio since my arrival at RISD [7 years] as a significant interval and then I looked at the ways in which decisions are made within retirement portfolios as having an extension outwards from the individual assets that underlie the retirement portfolio, which are kind of like the base elements of the retirement world. Then there’s the allocation of your assets, which is a global way of understanding an individual according to typologies, which are often referred to in terms of risk—this notion of a ‘risk profile’. What type of ‘person’ you are is determined by your attitude towards risk, or potentiality, and I found that to be a really fascinating way of understanding the universe. I remember looking at the tabs in my retirement portfolio and finding this one for viewing ‘Unrealized Gain/Loss’ and that’s often how I work—is just going through the Cambridge Parking Code, for example, and finding this section of the code that was called ‘Crossing Non-Signalized Locations’ and just feeling “I can’t do any better than that,” you know? That’s what I was talking about in terms of ready-mades that exist in the social sphere. So I found that tab, actually, a long time ago, and I pulled it out of a journal when I was there [in Bali] working on these pieces and I wound up making these two sarongs and later on a series of porcelain vessels for holding one’s unrealized gains and losses. At the time, I knew that I wanted a performance to come out of them, but I wasn’t sure what it was. I was inspired very much by this sort of thing: Pulls out a TIAA-CREF brochure with a man in a suit seated at a table. This guy is probably an actor, and [the brochure] says “TIAA-Cref announces “Individual counseling sessions at the Rhode Island School of Design. Individual counseling sessions at no additional cost to you. You can discuss your personal financial situation with an experienced TIAA consultant on a confidential basis. We are available to help you discuss how to achieve your financial goals by investing in financial solutions such as mutual funds, brokerage, life insurance, and annuities...etc....What retirement benefits best fits your situation?” Often I encounter this and I think O.K., this is one way to prepare for the after-work life and it seems inadequate to me. But, I also find it really inspiring. I really like the visual language of it. I kind of want to be that man. I’d like to see if I could maybe buy his clothes. FLM: What it is about the man on the brochure that interests you? DP: He’s offering personalized objective advice and a detailed evaluation of everything you need to know and do. Who wouldn’t want that? But he’s also something of a contemporary priest or priestess, mediating between the unseen all-powerful universe of global capitalism and the common worker. So I started off developing Unrealized Gain/Loss directly from the charts that represent the performance of my retirement portfolio. Then I came home and I wanted to use those. I had this word in my journal “unrealized gain/loss vessel.” I had this notion of vessels that would contain unrealized gains and losses. That felt really important to me that they would have somewhere to go. I had been thinking a lot about altars and making offerings—that somehow this really fickle, massive, difficult-to-comprehend-universe of the financial world—that somehow it might be nice if you could making an offering to it. [In Bali] they made such beautiful elaborate offerings. So I studied offering making as well with one of the women there and she taught me some of the standard forms created by folding leaves and the significance of the floral arrangements. I started working in clay and then moved to porcelain and I made these unrealized gain/loss vessels. I made a few of them, they have holes on either side that you can’t get your fingers in. But something can go in there and something can go out of there. It’s a nice size for putting on an altar. Then I got this commission from Artists in Context who was interested in my doing something for this project “Artists Perspectives for the Nation” project. I proposed initiating these investors’ drum circles as a new public performance form. I’m interested in bringing together those two symbols—the symbol of the djembe and the drum circle. unrealized gain/loss vessel - d.peltz - 2012 FLM: I can imagine the public digital stock ticker performing like a soft fleeting stream of information, a kind of (meaningless) illusory comfort blanket. DP: In some way you have to understand its relevance outside of the obvious, right? Because the obvious is illogical. Nobody is actually using that data to day trade, for example. People aren’t sitting there with their computers watching the market data in Times Square or setting up an outdoor office and being like “OK it’s up 3 points or it’s up 1.56, trade! Ok now buy, Ok now sell!” That would be a kind of a nice performance, actually. But actual day traders would want more up to date data than that. To understand what that data is doing is really important. And that’s something I’ve realized—that I’m interested in a particular kind of data visualization, which is not about what data can tell people, but what data can tell people who are visualizing it. For example, in the Cambridge Project “Crossing Non-Signalized Locations” I was interested in the 10,000 excuses archive of data recording five years worth of excuses for why people thought they shouldn’t have received their parking ticket. I was not interested in making that excuse wall so that the public could see and understand this data. Inevitably the data will be seen by others but I was really interested in what the action of visualizing the data told those who were visualizing it. The parking attendants themselves were writing those excuses on the wall—I was interested in what that kind action of writing the excuses on the wall told them about the data. Similarly, I’m interested in designing a way to allow people to pass this data from the unseen universe of the market, through their own bodies, which happens through the merging of the drum and the stock ticker. I’m interested in those two also as symbols; the drum as this symbol of the earth, the body and a pagan counterculture, and the stock ticker referring to the ethereal world of global markets—bringing those two together and making them dependent. I’m often drawn to conceptual propositions that I become invested in testing in a sincere way—at first they often they sound humorous to others, but I have to remember that there is humor in them. I don’t sit around and laugh about these things. I stop finding them funny at all. I’m interested in the proposition that we could know something about the after-work life by drumming in response to our retirement portfolio. So then I become really interested in how to craft that into a viable performance form for myself and others. FLM: The aspect of using sound in “Unrealized Gain/Loss” as a way of embodying the information to the asset holder is really intriguing—using sound as a means of embodying the asset data. Was sound a medium that made sense to use immediately or were you considering other means of attempting to embody it? DP: Well I do use other mediums within the project like textile, ceramic, and batik patterns. I was first drawn to the history of Batik patterns as a socio-economic stratification system and the vessels as a way of embodying or manifesting this data of unrealized gain and loss. My first approach was to work with meditation actually—a meditation workshop with my colleagues. I was going to offer this “Unrealized Gain/Loss” workshop where you would explore the sensations of gain and loss by adapting the way yogi-nidra brings you into contact with your physical surroundings and stretches your perception. FLM: At Naropa University there are/were business & compassion workshops—a sort of mash-up of business and compassion and how compassion could be incorporated into a business model. This process and engagement of “embodying data” also has to do with “Participatory Democracy and the Future of Karaoke” you created at the DNC in Denver in 2008. DP: That kind of appropriation and instrumentalization of spiritual practice could be disturbing and thus compelling as a strategy. For various reasons, I’ve come to be drawn to both the form of a quarterly public performance and the established performance form of a drum circle. Its something I’ve seen myself do before, that is to mess up a really good functional social system like a drum circle or karaoke. I remember I was developing language for the karaoke project and started calling it “Participatory Democracy and the Future of Karaoke” and one of my assistants on the project, who’s an incredible artist, said, “but don’t you think the future of karaoke is guitar hero?” and I realized that maybe he thought I was trying to improve the form. I’m just trying to get people to have this shifted embodied experience, I need to craft the performance context so that they can do that. In the case of the karaoke project, for example, what did I need in order to be able to do this [a person to stand up in front of a bar and deliver a karaoke speech]? I realized that the body is very vulnerable so I built a podium so that the speaker can feel secure enough to do this, otherwise you couldn’t get to this state achieved by passing these speeches through the body. Then I was, like, well you need to be able to practice the lyrics because you don’t know all the “songs” by heart, which became an insert to the massive track books carried by most karaoke VJs. And then sometimes the crowd in the bar isn’t there with me, so I needed to extract the voice of the crowd cheering from the original venue and I needed the local audience to cheer if they wanted to. I’m interested in both where the form succeeds and fails. In particular, one of the most interesting things is this auditory gap between the space where you are, the reduced scale of applause in your own little bar, and this grand scale of applause at the convention center where the speech was originally delivered. FLM: How did the concept of “Participatory Democracy Karaoke” come about and why did you use karaoke as a means of engaging what was happening at the DNC in 2008? DP: I was looking at a lot of different readymade media infrastructures within the city at the time. I was interested in the emergency broadcast systems and I developed a proposal to repurpose that system and karaoke became an important symbol because it was this populist form that was already engaged in exploring the sensation of celebrity but also visualizing the gap between ourselves and those with more power and influence. So it had this readymade capacity to play with power and celebrity and I felt like the Obama presidential campaign, the first one in particular, had some very curious overlaps with this culture of celebrity. Obama of course rose to power partly based on his oratory abilities and I was interested in how karaoke as a vehicle was so adept at offering people all that was left of authentic expression in a political speech. Managing a politician and constructing their identity is such a developed practice that it becomes, kind of automatically, a metaphor for the way that our own identities are constructed. Of course the Obama campaign was very hip and savvy and deploying this notion of grassroots. It was really pioneering in its use of social media and this deployment of notions of populism. I was interested at that time in the capacity of karaoke to track speech patterns, precise tempos of anyone’s delivery, and that to me was a way of thinking about what might be left of the authentic self. I was interested in karaoke’s capacity to extract that authentic component and offer it to others. So not just to stand up and be them, but to [literally] pass their speech patterns through your own body. A long time ago, it started to strike me as odd that one would make media at all. It struck me as a kind of un-contemporary way of going about making art in an age of media overflow. That logic extended into my thinking on delivery devices and installation as well. Why would one buy a screen or even set one up when there are so many out there? And the way in which these media displays function in karaoke bars and bars in general is very interesting to me. I’m drawn to this passive consumption of media where your primary social interaction is with the bartender or a few other individuals but these screens are around you and your attention is shifting back and forth between these spaces. So much political rhetoric is spoken to a half-listening audience. I was interested in what was happening in the slippage and that karaoke was a kind of slippage amplifier. So if you put people in a bar and they are delivering a Kucinich speech and Kucinich comes up on a screen then your getting a sound bite of Kucinich and an image of Kucinich and your friend is talking to you— FLM: A kind of magic takes place in that incongruency between sound and image and the karaoke participant who’s relaying the speech-text at the same time. DP: Exactly and there’s some kind of truth in that experience of reality. FLM: Yeah, there’s something uncanny about seeing the body close-up like that as though it can’t lie to you in that moment or context. It’s a weird moment of luminous clarity. The work you’ve done and all of what you’re saying about karaoke is so very interesting to me. Growing up, my dad and uncles sang karaoke a lot (and still do) and being first-generation Filipino American is a different cultural subtext entirely. I’m also seeing it from the position of witnessing family members who are carriers of these stories and songs. And seeing them cherish these Tony Bennett, Frank Sinatra, Elvis Presley songs so much, I also see how their bodies are literal vessels of popular music that signifies something greater—it signifies their cultural and socioeconomic place in the world. The way that they cherish these American 1950s and 1960s pop songs is similar to having a certain kind of reverence for their spiritual faith or Catholicism. It’s a similar kind of care, focus, and attention exerted in karaoke and Catholicism—that these two structures and systems give something to focus on. Setsuko, Seiji and Hitoshi in Obama, Japan as Obama in Indiana — d. peltz — 2008 DP: Sure there something about the relationship we have to our candidate or the way we go about choosing a candidate, which is very similar to a deity or idol. I learned a lot about karaoke culture through this project. I’d never done karaoke. I’d never been interested in it as a form and then I travelled to Japan as part of the project when I made “Setsuko, Seiji and Hitoshi in Obama, Japan as Barack Obama in Indiana” and it was quite fascinating because my image of karaoke had always been this very public forum in a karaoke bar and then I discovered there’s this whole other world of karaoke where people even go on their own, they go and rent a room or cubicle and sing, or they go on a date—just the two of them go and sit in a room and do karaoke together. FLM: I’m interested in issues that take place within or as a result of specific karaoke culture(s). In the Philippines within the last several years there’s been occurring the “My Way Killings” phenomenon. Apparently baklas or gay men are employed by karaoke establishments to help “smooth over conflicts over karaoke singing”—these social forms of conduct, or lack thereof that arise out of the infrastructures of this social sport. In this one rural part of the Philippines there’s a village karaoke machine that the whole village shares—the Aeta indigenous people have an appointed “keeper” of the karaoke machine. I also see karaoke as a proxy to the confessional box in Catholicism where one goes to pour out their sins (minus the penance and redemption). The karaoke machine enables one to literally sing out whatever’s going on internally, but through highly saturated popular song lyrics. While karaoke is a public and social sport, it can also be a private one. Karaoke is a means of communion with each other. DP: Right, this preference for this kind of mediated communication. In Japan I was trying to organize people to work on this project and I was talking about throwing a party and they were like, well, we have to rent a karaoke machine because what else are we going to do? And I think its kind of serving that function of surrogacy—emotional surrogacy. FLM: And karaoke tools can be read as ritual tools—the magic mic that holds everything. There’s got to be some overlap at some point—between religious ceremony and devotion to the karaoke machine. DP: The way I designed the piece was so that it could slip right on top of the ready-made karaoke infrastructure. There was a flat-packed podium and it was made of a single sheet of plywood with no fasteners that slotted into itself. Those were sent out to a network of karaoke bars that I invited to become “karaoke convention centers.” The local VJs downloaded our custom-made, speech-extracted tracks that were designed to play on their existing equipment. In this sense the piece is a permanent installation. If you go to Denver today, some of the VJs still have the tracks in their library of offerings, the Ramones and Romney. It was this notion of re-purposing readymade infrastructure to create a distributable populist form. Obama was coming and the convention was in the Pepsi Center and 30,000 people were coming including 10,000 journalists. The impetus behind the larger art project that commissioned international artists to make works in Denver, was that local people weren’t going to have much access to this convention. It was like an invasion, the city was being descended upon, but if you lived a block away from the site, you had the same access as people in Zimbabwe&mash;30 second media bits excerpted from the speeches. So it seemed to me that the fundamental gesture was how do I take that signal, which was travelling out of the convention center, and create a local interruption? FLM: Is that what you mean by ‘intervention’? The term is frequently used to help describe your work. DP: It depends on the day. Around that karaoke project I had a conversation with Krzysztof Wodiczko and he was proposing that maybe rather than intervention, we should consider the word interruption. Because intervention is kind of an overused term in the field of art and it has militaristic and therapeutic associations outside of the art context. Fundamentally, the idea of intervening speaks to the readymade social world as your primary material. So it’s basically suggesting a kind of subtractive process, which gets back to this question: what is the role of the contemporary media artist in a world that’s so saturated with media? You can’t work additively in a saturated field. If you want to make a visible mark you have to work subtractively. That’s what intervention is about to me, just another way of saying “to work subtractively.” FLM: So the interventions or interruptions aren’t necessarily adding or subtracting, but are they putting orange cones there? What are they doing exactly? DP: I think you’re right about that, they’re not really subtracting. They’re adding to the scope of possibility. I’ve been thinking (with this exhibition I’m mounting next month) about the work as explorations and expansions of social possibility. Maybe it’s more insertion. I started calling the pieces ‘insertions’ that I was making in Rejmyre—a small town in Sweden where I’ve been working for six years now. My favorite site to install there is the tourist bureau. I started calling the video pieces that I made for the tourist bureau, video insertions. This idea that you’re inserting something into the readymade media infrastructure of the world resonates with me. Insertion leverages a context, creating a possibility that the inserted object might be naturalized in the process — that someone can encounter my video in Rejmyre as tourist information. And then all of a sudden tourist information can include some American guy prostrating through town and it can include really bad relationship advice. Maybe insertion is a better word. tourist information – d. peltz 2009-present  . (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Culture of LiteracySusan B. BrillThe Culture of Literacy, by Wlad Godzich; 317 pp. Cambridge: Harvard University Press, 1994, $49.95 cloth, $18.95 paper.This is a collection of essays that spans the range of Wlad Godzich’s work in the 1980s, including several pieces on Paul de Man and a number of others that served as introductions to works by Jauss, Maravall, Nerlich, and Certeau. Even though most of the (...) essays in this volume have already seen the light of publication (only one is new), grouping them together in one volume recasts them into an interdiscursive realm. Rather than being narrowed by their initial venues of publication, they are arranged around the subject of The Culture of Literacy, eliciting new and different questions.In the introduction, Godzich emphasizes that literacy programs in American universities, which developed out of the “New Vocationalism” of the seventies and eighties, “evince a profound distrust of interpretation and other critical functions in relation to language, and proclaim mastery and competence as their goals” (p. 14). Within this framework, theory has raised the voice of difference, challenging the established organization of knowledge as displayed in the academic disciplines and sub-disciplines. Writing programs are one example of the extent to which theory’s original hope of destabilizing [End Page 385] hierarchies of power through greater accessibility to university education has been co-opted and transformed into the commodity of the New Vocationalist literacy programs.This discussion poses the larger problem of the entire collection. Godzich perceives an “epochal shift” in concepts and practices of literacy not only in regards to writing programs but in the struggles over theory, in the reception of de Man, and in the challenge offered by emergent literatures whose voices raise new questions about the literary and critical presuppositions within which all university scholars function.Reprinted alongside such essays as “In-Quest of Modernity,” “The Further Possibility of Knowledge,” “The Changing Face of History,” and “After the Storyteller,” Godzich’s earlier essays on de Man are recontextualized beyond the debates concerning de Man’s wartime writings. The question whether it is possible to consider de Man’s later work divorced from his earlier writings is elided. I almost wish that Godzich had simply brought together his already published essays without the inclusion of the one new piece, “Paul de Man and the Perils of Intelligence,” which largely serves as Godzich’s defense of de Man and of Godzich’s own earlier writings on him. A footnote appended to one of the other articles would have been sufficient. Most readers would place Godzich’s articles on de Man in the context of the years when they were written—prior to the public knowledge of de Man’s collaborationist work. But when Godzich writes, “I doubt whether de Man was personally antisemitic—certainly nothing in his postwar life suggests it—but he certainly was culturally antisemitic during the war and probably before as well” (p. 136), he mires his subsequent essays even more deeply in the very difficulties he attempts to set aside. Even if de Man were antisemitic throughout his life, that in no way invalidates his criticism. We might read de Man differently, but we would read him nevertheless. Godzich’s discussions of Blindness and Insight and The Resistance to Theory demonstrate de Man’s contribution to the poststructural “overturning of modernity” and to our linguistic reconceptualizing of our notions of the self and the social. De Man becomes the pivotal focus that frees the reader from the seductive narratives of written history, official or state-sanctioned culture (specifically Spanish literary history), storytelling authority, disciplinary specialization, and the New Vocationalism. As Godzich says, “de Man’s remapping has liberated praxis from the hold that theory has had over it” (p. 169).There is courage in this collection—the courage to republish that which in a new context takes on a significance other than what the original articles bespoke. In this way, The Culture of Literacy itself exemplifies the “further possibility of knowledge” that Godzich’s essays celebrate and describe.Susan B. BrillBradley UniversityCopyright © 1995 The Johns Hopkins University Press... (shrink)

This essay argues that techniques for assessing testimonial credibility were well established in English legal contexts before they appeared in English natural philosophy. ‘Matters of fact’ supported by testimony referred to human actions and events before the concept was applied to natural phenomena. The article surveys English legal views about testimony and argues that the criteria for credible testimony in both legal and scientific venues were not limited to those of gentle status. Natural philosophers became concerned with testimony when they (...) shifted their attention from universal statements about nature to particular natural and experimental events. Testimony thus became important in the construction of natural and experimental histories constructed by English naturalists. The shift to a more Baconian approach to natural investigation, itself shaped in part by legal concepts and practice, made it possible for members of the Royal Society to adopt an already familiar and societally approved approach to testimony. However, the essay also suggests how the use of scientific instruments and the desire to avoid the adversarial processes of the law modified legal conditions for fact determination, and made it possible for later generations to associate the concept of fact, supported by credible testimony, with the natural rather than the human sciences.Author Keywords: Natural history; Natural philosophy; Testimony; Credibility; Science and law. (shrink)

Neuroimaging is critical in the diagnosis and treatment of brain cancers; however, the first detection of tumors is a challenge. Detection techniques like image segmentation are heavily reliant on the segmented image’s resolution. Magnetic resonance imaging tumor segmentation has emerged as a new study area in the medical imaging field. This spongy and delicate mass of tissue is the brain. Stable conditions allow for patterns to enter and interact with each other. To put it simply, a tumor is a mass (...) of tissue that has grown unchecked by the natural mechanisms that keep it under control. When cells divide uncontrollably, they create a cancerous tumor. Brain tumors can be detected and segmented using a variety of methods. A new method for detecting brain tumors using MRI images is presented in this research. An innovative Woelfel filter is used for enhancement, and morphological segmentation approaches combined with anisotropic diffusion are used for segmentation. Segmentation of brain tumors can be accomplished using thresholding and morphological techniques, which are both effective. The tumor will be located and identified using morphological image processing. Image denoising refers to the process of removing artefacts such as noise and aliasing from digital images. Here MATLAB programming language is utilised as it incorporates all the toolboxes required for the application involved in the work. (shrink)

All of us in the computing community understand the importance of recognizing and promoting ethical behavior in our profession. Instruction in ethics is rapidly becoming a part of most computing-related curricula, whether as a stand-alone course or infused into existing courses. Both Computing Curricula 2005 and the current discussions on Computing Curricula 2013 recognize the significance of ethics, generally considering it a core topic across the various computing disciplines. Additionally, in their criteria for the accreditation of computing programs, ABET specifies (...) that a student must attain by the time of graduation an understanding of ethical issues and responsibilities. What has been missing is a formal rite-of-passage ceremony to prompt student recognition and self-reflection on the transition from being a student to a computing professional. In 2009, seventeen faculty members and industry representatives from a wide range of institutions began to address this open problem by forming The Pledge of the Computing Professional [1], [2]. The Pledge exists to promote and recognize the ethical and moral behavior and responsibilities in graduates of computing-related degree programs as they transition to careers of service to society. The Pledge does not seek to define or enforce ethics --- this is the role of other organizations. Specifically, The Pledge is modeled after the Order of the Engineer [3] and provides a rite-of-passage ceremony at the time of graduation. (shrink)

As genomic science has evolved, so have policy and practice debates about how to describe and evaluate the ways in which genomic information is treated for individuals, institutions, and society. The term genetic exceptionalism, describing the concept that genetic information is special or unique, and specifically different from other kinds of medical information, has been utilized widely, but often counterproductively in these debates. We offer genomic contextualism as a new term to frame the characteristics of genomic science in the debates. (...) Using stasis theory to draw out the important connection between definitional issues and resulting policies, we argue that the framework of genomic contextualism is better suited to evaluating genomics and its policy-relevant features to arrive at more productive discussion and resolve policy debates. (shrink)

ABSTRACT The truth-conditions of utterances are often underdetermined by the meaning of the sentence uttered, as suggested by the observation that the same sentence has different intuitive truth-values in different contexts. The intuitive difference is usually explained by assigning different truth-conditions to different utterances. This paper poses a problem for explanations of this kind: These truth-conditions, if they exist, are epistemically inaccessible. I suggest instead that truth-conditional underdetermination is ineliminable and these utterances have no truth-conditions. Intuitive truth-values are explained by (...) the effect that all the most reasonable interpretations have on the common ground: An utterance is intuitively true when it is true on all interpretations that answer the question under discussion. (shrink)

In science policy, it is generally acknowledged that science-based problem-solving requires interdisciplinary research. For example, policy makers invest in funding programs such as Horizon 2020 that aim to stimulate interdisciplinary research. Yet the epistemological processes that lead to effective interdisciplinary research are poorly understood. This article aims at an epistemology for interdisciplinary research, in particular, IDR for solving ‘real-world’ problems. Focus is on the question why researchers experience cognitive and epistemic difficulties in conducting IDR. Based on a study of educational (...) literature it is concluded that higher-education is missing clear ideas on the epistemology of IDR, and as a consequence, on how to teach it. It is conjectured that the lack of philosophical interest in the epistemology of IDR is due to a philosophical paradigm of science, which prevents recognizing severe epistemological challenges of IDR, both in the philosophy of science as well as in science education and research. The proposed alternative philosophical paradigm entails alternative philosophical presuppositions regarding aspects such as the aim of science, the character of knowledge, the epistemic and pragmatic criteria for accepting knowledge, and the role of technological instruments. This alternative philosophical paradigm assume the production of knowledge for epistemic functions as the aim of science, and interprets ‘knowledge’ as epistemic tools that must allow for conducting epistemic tasks by epistemic agents, rather than interpreting knowledge as representations that objectively represent aspects of the world independent of the way in which it was constructed. The engineering paradigm of science involves that knowledge is indelibly shaped by how it is constructed. Additionally, the way in which scientific disciplines construct knowledge is guided by the specificities of the discipline, which can be analyzed in terms of disciplinary perspectives. This implies that knowledge and the epistemic uses of knowledge cannot be understood without at least some understanding of how the knowledge is constructed. Accordingly, scientific researchers need so-called metacognitive scaffolds to assist in analyzing and reconstructing how ‘knowledge’ is constructed and how different disciplines do this differently. In an engineering paradigm of science, these metacognitive scaffolds can also be interpreted as epistemic tools, but in this case as tools that guide, enable and constrain analyzing and articulating how knowledge is produced. In interdisciplinary research, metacognitive scaffolds assist interdisciplinary communication aiming to analyze and articulate how the discipline constructs knowledge. (shrink)

Psychopathy fascinates. Modernist writers construct out of it an image of alienated individualism pursuing the moment, killing they know not why, exploiting in passing, troubled, if troubled at all, not by guilt, but by perplexity (Camus 1989; Gide 1995; Mailer 1957; Musil 1996). Psychiatrists and psychologists—even those who should know better—are drawn by it to take off into philosophical speculation about morality, evil, and the beast in man (Mullen 1992; Simon 1996). Philosophers succumb to the temptation of attempting to ground (...) speculation in the supposed facticity of psychopathy. -/- Psychopathy is a cultural construct with roots going back to the eighteenth century, but which only came to full flower over the last fifty years (Hare 1998; Lewis 1974). The currently fashionable constructions of psychopathy find wide acceptance among clinicians and academics. The problem is, however, whether the concept has connections that have been established to the behavior, psychopathology, or the structure and function of brain worthy of according even a modest level of scientific status. There is little point in basing an argument on some supposed scientific gold standard if what glitters is iron pyrites (fools' gold). -/- Neil Levy's opening paragraph contains the statement "Yet in other respects they seem quite irrational; so much so that the term moral insanity has sometimes been applied to them" (p. 129). This both asserts that there is a category "them," namely the psychopaths, and connects them to "moral insanity." Moral insanity entered the language of psychiatry when Pritchard chose to use the term to translate Pinel's category of mania sans deliré (Pritchard 1836). Pinel was attempting to conceptualize a range of disorders that bordered on insanity in the sense of severe disturbances of affect, judgment, and behavior, but that were not accompanied by hallucinations or delusions (Pinel 1798/1964). In today's terminology, the cases he described would probably fall into diagnostic groups, including major depression, bipolar disorder, epilepsy, and a range of personality disorders. A number of his more striking case histories involved antisocial and even murderous behavior, which probably reflected Pinel's role in assessing offenders for the criminal courts of Paris. Pritchard's use of the English word "moral" reflected an appeal first to its use at the time to designate something which was like or similar, but not identical (a usage the OED labels "vulgar"), and second moral in the sense of ethical, conforming to virtuous behavior. Anglophones seized on the latter meaning, although Pinel emphasized the former. Forty years later, Henry Maudsley, the most widely read psychiatrist of his generation, could assert that moral insanity was as real as Colour blindness, some people being Colour blind and some moral blind (Maudsley 1879). Moral insanity became connected variously to phrenology with its own bump over the underlying moral cortex, with the twisted genetics of degeneration, with atavistic theories of criminality, and with a range of disorders of brain from epilepsy to frontal lobe damage (Combed 1853; Ellis 1890; Pick 1989). Although it is anachronistic to use the terms "psychopathy" and "moral insanity" together, it is clear they occupied a similar social and psychiatric space, albeit in different era. This should caution against too ready acceptance of psychopathy which may turn out to be as empty and dangerous a conceptualization as moral insanity. Why dangerous? Dangerous to those labeled, because the morally insane and the moral imbeciles were placed in preventive detention in asylums and prisons, and even sterilized in some jurisdictions. Dangerous to society, because it gave a spurious scientific justification for viewing crime not as reflecting the social evils of deprivation, ignorance, and inequality but as the ravages of the born criminals. -/- Psychopaths are not, as Levy asserts, "(causally) responsible for … more than fifty percent of violent crime" (p. 129). A proportion of violent offenders, which varies widely between observers, are labeled psychopaths. This is often on the basis of Hare's psychopathy checklist, which is a subjective, albeit through training aspiring to be reproducible, and to some extent self-sustaining, evaluation system (Hare 1980, 2003). Part of the checklist gathers data on prior antisocial behavior; part constrains the examiner to subjectively estimate such matters as glibness and callousness, part requires judgments about whether the... (shrink)

Drawing on recent work in formal pragmatic theory, this paper shows that the manipulation of discourse structure—in particular, by way of shifting the Question Under Discussion mid-discourse—can constitute an act of epistemic injustice. I argue that the “All Lives Matter” response to the “Black Lives Matter” slogan is one such case; this response shifts the Question Under Discussion governing the overarching discourse from Do Black lives matter? to Which lives matter? This manipulation of the discourse structure systematically obscures the (...) intended meaning of “Black lives matter” and disincentivizes future utterances of it. (shrink)

In this review I provide a brief analysis of the main features of the collective volume Shifting Concepts (Oxford University Press, 2020), edited by Teresa Marques and Åsa Wikforss. The volume addresses several related topics, and it contains contributions from psychologists and philosophers. It deals with the topic of concept variation understood in a broad sense, for it tackles diachronic, contextual, interpersonal and even intrapersonal variation; besides, the second part of the book is devoted to the topic of concept (...) revision and amelioration. I provide a brief description of the book and then I critically assess each of the contributions. (shrink)

Federal policies on human subjects research have undergone a progressive transformation. In the early decades of the twentieth century, federal policies largely relied on the discretion of investigators to decide when and how to conduct research. This approach gradually gave way to policies that augmented investigator discretion with externally imposed protections. We may now be entering an era of even more stringent external protections. Whether the new policies effectively absolve investigators of personal responsibility for conducting ethical research, and whether it (...) is wise to do so, remains to be seen. (shrink)

Keith DeRose has argued that context shifting experiments should be designed in a specific way in order to accommodate what he calls a ‘truth/falsity asymmetry’. I explain and critique DeRose's reasons for proposing this modification to contextualist methodology, drawing on recent experimental studies of DeRose's bank cases as well as experimental findings about the verification of affirmative and negative statements. While DeRose's arguments for his particular modification to contextualist methodology fail, the lesson of his proposal is that there is (...) good reason to pay close attention to several subtle aspects of the design of context shifting experiments. (shrink)

Recent decades of women's rights advocacy have produced numerous regional and international agreements for protecting women's security, including a UN convention that affirms the state's responsibility to protect key gender-specific rights, with no exceptions on the basis of culture or religion. At the same time, however, the focus on universal women's rights has enabled influential feminists in the United States to view women's rights in opposition to culture, and most often in opposition to other people's cultures. Not surprisingly, then, feminists (...) across the global South have criticized the universal-women's-rights agenda. This article reviews representative critical responses to universal-women's-rights advocacy. The author argues that, taken collectively, these critical responses do not reject the possibility of cross-cultural feminist advocacy but they do suggest the need for feminists in the United States and Europe to focus less on transferring rights across the obstacles of culture and more on how they can revise and expand their own understanding of women's rights in response to the struggles of other women, many of whom view women's rights as organic to their own cultures and as connected to broader social struggles. (shrink)

This paper offers a critical overview of the newly proposed Corporate Sustainability Due Diligence Directive by the European Commission. The aim is to uncover potential opportunities, challenges, gaps, and contradictions, within the directive. We provide insights on how companies can effectively navigate through these issues and leverage upon the directive for more environmentally friendly and ethically sound operations within the global value chain. Ultimately, our aim is to offer researchers, managers, and policymakers a viewpoint on the potential impacts of the (...) new directive on organizations and provide future research directions around responsible corporate conduct across global value chains. (shrink)

Writers, philosophers, and theologians have oft made the comparison between being a mature human being and a masterpiece work of art or design. Employing the analogy between the creation of artistic value and the creation of full-fledged human value, this paper stakes out a middle ground between pro-choice and pro-life by considering a more general account of value and the relationship between being a potential X and a mature implementation of X's potential. I argue that the value of a potential (...) X is a function of a number of factors, most importantly, what I call the "accessibility relation" between a potential X and a full-fledged instantiation of this potential. The value is as much intrinsic to the “seed” as to some future implementation of the seed’s potential. This approach inclines even a secular humanist to reasonably confer a significant degree of moral value to a human conceptus, and even more to an early term fetus. (shrink)

The sexuality of young people arouses controversy and remains a source of concern for parents, teachers, policy-makers and politicians. But what young people really think about sexuality and gender and how these issues impact upon their lives is often marginalized or overlooked. Based upon extensive ethnographic research with young people and teachers, _Sexuality, Gender and Schooling_ offers a telling and insightful account of how young people acquire sexual knowledge and how they enact their understanding of their own gender. It highlights (...) the ways in which young people's constructions of gender and sexuality are formed outside the school curriculum, through engagements with various forms of popular culture - such as teen magazines and television programmes - and through same-sex friendship groups. Offering a fresh perspective on a subject of perennial interest and concern, _Sexuality, Gender and Schooling_ provides accounts from the inside - some of which may challenge and eclipse current approaches to sexuality education. It has significant implications for policy and practice in Personal, Social and Health Education and is also an excellent introduction to key debates and issues in the study of gender and sexuality. (shrink)

In ‘Against vaccine nationalism’, Nicole Hassoun misrepresents our argument, distorts our position and ignores crucial distinctions we present in our article, ‘Love thy neighbor? Allocating vaccines in a world of competing obligations’. She has created a strawman that does not resemble our position. In this reply, we address two features of ‘Against vaccine nationalism’. First, we address a phantom premise. Hassoun misattributes to us a thesis, according to which citizen-directed duties are stronger than noncitizen-directed duties. This thesis is a figment (...) of her imagination, not a fragment of our argument. Second, we address a shape-shifting ism. Ambiguity attaches to ‘vaccine nationalism,’ ambiguity that Hassoun exploits despite our distinguishing various meanings of the phrase. As a result, the type of vaccine nationalism she argues against is not the type we defend. (shrink)