Abstract:Geodiversity is defined as “the natural range (diversity) of geological (rocks, minerals, fossils), geomorphological (land form, processes) and soil features. It includes their assemblages, relationships, properties, interpretations and systems.” This very physical definition is enlarged by a holistic point of view associated to cultural geomorphology which embraces social and artistic representations of landforms, sometimes considered as a geo-heritage. In this point of view, coal mining memory is symbolized by heap and mine's galleries which are anthropogenic landforms. With abandonment, their (...) appearance has changed through time and in the North of France, the “black gold” became “green gold.” This paper aims to reconstitute the landscape trajectories of these recently rediscovered “coalscapes” and focuses on European coal landscapes, particularly on the Atlantic Front. The studies of the iconography of the National Work Archives compared to present landscapes shows that new heritage statuses focus on picturesque landscape but also reveal an evolution of this model: after having included ecology, (geo)heritage coalscapes make the picturesque model change by taking into account environmental changes, new touristic practices (eco and geo-tourism) and new perceptions of industrial and mining landscapes. In a broader sense, this perception of landscapes refers to the anthropocene times, where human artifacts such as mining features represent human prints on the environment. This paper questions European coal landscape as symbols of migrating landscapes that linked, scientifically and aesthetically, old and modern Europe. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.2 (2003) 71-79 [Access article in PDF] "Explosion" Greta Gaard I. In the beginning there was only water, and you were a part of it. Never mind what else you have heard. This was your first relationship, your connection to water. And the quality of this relationship, the character of your beliefs about water, shapes all relationships in your life. The way you do one (...) thing is the way you do everything. You cannot separate one relationship from another, treat this water with reverence, this water with waste. Because water returns. Water knows there are no separations. You too should know this, for water has been teaching you, from the beginning.Imagine a creek flowing through the length of your life, from your birth to your death. Yes, your death. Water precedes you, water survives you. Consider the silence of blue-ice glaciers, ancient in their solitude, melting. Each winter the snowfall thick and wet, fluffy, or crisp and dry. Each spring the snows melting, glaciers growing and melting. Water flows down pine needles and cedar bark, flows down rocks and fallen logs, flows through moss and soil and sand.The lake gathers rainfall, gathers snowmelt and the plenitude of creeks. The lake overflows, spills, falls, exuberance of fullness, joy in motion, streaming downhill now, swelling the creek bed where it has made this journey so many times before.You have never seen this creek, the hidden water that flows through your days and nights, from one season to the next. Without it you would not live. You rely on this unseen water to flow forever. It has flowed here [End Page 71] before you were born, before you stepped into its flow, and you imagine it will outlast you, outlast whatever you might do to this water. You believe it is limitless, unending. You know its persistent force has carved rocks because you can see them, see the way water flows through stone, leaving its imprint in kettles, in the basins of water where rocks circulate, in the interlaced fingers of water and stone embracing at the falls.Water becomes you. But Narcissus-like, you look at water and see only your self. You believe you are alone. You are afraid. You need to con-trol this fear, this aloneness, this terrifying separation. You see the power of water and you want power. Power will give you control. You build dams and concrete channels and ditches, believing that by doing this you will control the power of water, the fertility of water, the fear of your separation. But water is patient. There are laws that govern the way of water, the ways of energy and power, the ways of land. There are consequences. Water bears no grudge, extracts no retribution. Your own actions, skillful or unskillful, determine the outcome. Your own relationship to water will poison you or save you. You decide.You believe blocking the flow of water gives you power.You believe blocking the flow of feeling gives you power.You believe harnessing the animals, fencing off the land gives you power. And for awhile, these strategies work.But there are consequences. That which is diverted, divided, suppressed, always returns with greater force, and when it returns, no one can control it. No one. II. Imagine a family. Picture the elders first. How many do you see? Where are the children? The sisters and brothers, aunts and uncles, cousins and nephews and grandchildren? How many people are needed to form a family? Can you be a family of one?Look at it another way: is there a limit to the relations of family? Is there a certain number of people allowed in a family until a limit is reached? Do you say, "Families may only have ten people"? "The eleventh person will not be included." Or do you point to the basis of inclusion, the things that bind you, one to another, and say, "Yes, this person too"?How do you recognize a family?Do family members have to pulse with the same blood, or will love create a family where the blood... (shrink)

This volume, reproducing a special issue of The Journal of Aesthetics and Art Criticism on &"The Philosophy of Music&" (Winter 1994) with a revised introduction and two new articles, is distinguished by its breadth of content, diversity of approaches, and clarity of argument, which should make it useful for classroom teaching. The topics covered include musical representation, the expression of feeling in music, the metaphysics of operatic speech and song, musical understanding, musical composition, feminist music theory, music and politics, music (...) and racial identity, music in non-Western cultures, and the ontological implications of recording technology for rock music. The approaches used are philosophical, historical, social and political, feminist, and ethnomusicological. The book includes discussions of a great many styles and historical periods of music, from ancient Greek music and music theory to instrumental and operatic music in the Western classical tradition, Persian music, music of the Blackfoot Indians, rock and the blues, and the avant-garde compositions and performances of John Cage. The contributors, all eminent scholars in the field, are Philip Alperson, No&ël Carroll, Stephen Davies, Claire Detels, John Andrew Fisher, Lydia Goehr, Peter Kivy, Jerrold Levinson, James Manns, Bruno Nettl, Jenefer Robinson, Joel Rudinow, G&öran S&örbom, Francis Sparshott, and Kendall Walton. (shrink)

A familiar part of debates about supererogatory actions concerns the role that cost should play. Two camps have emerged: one claiming that extreme cost is a necessary condition for when an action is supererogatory, while the other denies that it should be part of our definition of supererogation. In this paper, I propose an alternative position. I argue that it is comparative cost that is central to the supererogatory and that it is needed to explain a feature that all accounts (...) agree is central to the very notion of supererogation: optionality. Perhaps because of this agreement on its importance, few attempts have been made to clarify and explain the notion of optionality. I argue that giving an account of the optionality of supererogatory requires drawing a line between doing the bare minimum permissible and going beyond the bare minimum and that this line ought to be drawn based on comparative cost of alternative permissible acts. Having outlined my account and motivated it, I discuss and reject two concerns that might be raised: firstly, that it is extreme cost, not comparative cost, that matters and, secondly, that in fact no cost is needed for an act to be supererogatory. (shrink)

In this new and original book, Claire Armon-Jones examines the concept of affect and various philosophical positions which attempt to define and characterize it: the standard view, the neo-cognitivist view, and the objectual thesis. She contends that these views radically distort our understanding of affect by disregarding modes of affect which fail to conform to the accounts they each employ. Against the standard and neo-cognitivist views she argues that the notions they use to characterize affect are neither necessary nor (...) sufficient; and against the objectual thesis she further argues that affective states exhibit degrees of independence from the concept of an object. She develops a new theory of the varieties of affect that explains their cognitive nature, their felt aspect, their special logic and the relationship between their objectless and object-directed forms. Armon-Jones concludes by suggesting that her arguments call into question certain assumptions about the rationality and moral status of affect and require a revision of the conception of the good in affect. (shrink)

One of the twentieth-century's most exciting and challenging intellectuals, Gilles Deleuze's writings covered literature, art, psychoanalysis, philosophy, genetics, film and social theory. This book not only introduces Deleuze's ideas, it also demonstrates the ways in which his work can provide new readings of literary texts. This guide goes on to cover his work in various fields, his theory of literature and his overarching project of a new concept of becoming.

The critical realist and Bourdieusian conceptions of action fundamentally disagree on a number of fronts: the synthetic versus dualistic relationship between structure and agency; the social nature of the self/body; the link between morphogenesis and reflexivity. Despite these differences, this article argues that re-reading Bourdieu’s theories with attention to some of the core tenets of critical realism (emergence, the stratification of reality, and conjunctural causality) can provide insights into how the habitus is capable of reflexivity and social change. In particular, (...) this article reworks Bourdieu’s theory of habitus by suggesting that social selves are always situated at the intersection of multiple and competing social locations (or field positions) and that the habitus itself is always layered. Reflexivity arises from horizontal disjunctures (between field positions) and vertical disjunctures (across temporal sedimentation). (shrink)

Introduction: The problem of vitalism : active/passive -- Brain, system, model : the affective turn -- Vitalism and theoria -- Inorganic art -- Inorganic vitalism -- The vital order after theory -- On becoming -- Living systems, extended minds, gaia -- Conclusion.

The origins and development of community of philosophical inquiry -- The theoretical landscape -- Philosophising with five year olds -- Creating a community of philosophical inquiry (CoPI) with all ages -- Different methods of group philosophical discussion -- What you need to know to chair a CoPI with six to sixteen year olds -- Implementing CoPI in primary and secondary schools -- CoPI, citizenship, moral virtue, and academic performance with primary and secondary children.

Nonetheless, psychoanalytic feminist theory can offer a new interpretive strategy for deconstructing her equally famous opposition between the social and the ...

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

During the publication process of above mentioned article the Notes to Figures 1, 2, 3, and 4 were erroneously deleted from the figure legends. The correct versions are given below.

Contrasting the work of Genevieve Lloyd, Elizabeth Grosz, and Moira Gatens with the poststrueturalist philosophy of Judith Butler, this paper identifies a distinctive “Australian” feminism. It argues that while Butler remains trapped by the matter/representation binary, the Spinozist turn in Lloyd and Gatens, and Grosz's work on Bergson and Deleuze, are attempts to think corporeality.

This essay explores the problem of trust and truth in states of emergency. Drawing on Giorgio Agamben’s theory of biopolitics and his objections to political managerialism I argue that the real problem exposed by the pandemic was not a lack of trust in authority but an unscientific and uncritical attachment to expertise.

The necessity of reconsidering and rethinking the aesthetics of a literary genre is not a novelty. Now that the traditional distinction between argumentative theory patterns and narrative styles of thinking has blurred, the relationship between philosophy and literature raises a principal question: the definition of philosophy itself and of philosophical activity. Modern literature, and in particular the novel of the last century, embodies a polyphonic, complex cognitive enterprise which includes both original uses of language and sophisticated patterns of moral reflection. (...) Modern literature thus represents a new model of paradigmatic thinking for philosophical activity, and both philosophy and literature can be.. (shrink)

Ce livre cherche à mettre en évidence les liens qui existent entre l’émergence de l’État moderne et le statut de la mère entre 1603 et 1675. L’association entre la mère nourricière et la nation anglaise, célébrée dans Richard II de Shakespeare comme « cette nourrice, cette matrice féconde en princes royaux » perdure et s’infléchit au xviie siècle. À partir de minutieuses analyses textuelles, développées dans cinq chapitres et présentées dans une foisonnante introduction, Rachel Trubowitz mont...

Needleman's (1993) reply to our article in this journal (Emhart, Scarr, & Geneson, 1993) is a good example of the tactics he uses to deflect attention from questions of his scientific misconduct. Rather than address the many doubts about his scientific conduct, he attempted to focus readers' attention on (a) the motives and character of colleagues who question his research, (b) legitimate debates in the research literature on low-level lead effects on children, and (c) testimonials by colleagues who cannot know (...) about misconduct in his research. He did not address our major thesis-that procedures by which investigations of scientific misconduct are carried out require revision. Our experiences as whistleblowers were used to illustrate the need for change. Needleman's reply illustrates how he has dealt with the series of investigations of his scientific misconduct-with sarcasm and innuendoes about the honesty and character of investigators, portrayed as conspirators with the lead industry (and newspaper columnists?) to bring him down. For more details of his obfuscation, see Scarr (1993), Emhart (1993), and Ernhart and Scarr (in press). (shrink)

Social justice is put forth as a core professional nursing value, although conceptualizations within foundational documents and among nurse educators remain inconsistent and contradictory. The purpose of this study was to explore how faculty teach social justice in theory courses in Baccalaureate programs. This qualitative study utilized constructivist grounded theory methods to examine processes informing participants' teaching. Participants utilize four overarching approaches: fostering engaging classroom climates, utilizing various naming strategies, framing diversity and culture as social justice, and role modeling a (...) critical stance. They deploy specific strategies, varying largely by race, educational background, and nursing specialty. A background in social sciences supports pedagogy that interrogates health inequities rather than merely raising awareness about disparities. Findings also reveal that faculty of color navigate institutional structures predicated upon colorblind racism and problematic views of culture, which many white faculty teaching non‐Community Health Nursing courses described doing. To enact social justice and be answerable to our communities, concerted anti‐oppression efforts are needed across education, research, practice, and policy. This includes sustained commitment to address colonialism and whiteness in every institution that defines, promotes, and claims to advance nursing so that we can fulfill our responsibility to address unjust systems and structures to serve our communities. (shrink)

Despite the fact that time, evolution, becoming and genealogy are central concepts in Deleuze's work, there has been no sustained study of his philosophy in relation to the question of history. This book aims to open up Deleuze's relevance to those working in history, the history of ideas, science studies, evolutionary psychology, history of philosophy and interdisciplinary projects inflected by historical problems.The essays in this volume cover all aspects of Deleuze's philosophy and its relation to history, ranging from the application (...) of Deleuze's philosophy to historical method, Deleuze's own use of the history of philosophy, his interpretations of other historical thinkers and the complex theories of time and evolution in his work.Contributors include: Paul Patton, Manuel DeLanda, John Protevi, Ian Buchanan, Tim Flanagan, James Williams, Eve Bischoff, Jay Lampert. (shrink)

In this text the author takes up Luce Irigaray’s call upon women to image their ‘God’: a quality or attribute that makes them divine women when they realize it in their lives. She presents ‘human dignity’ as such a ‘divine’ quality and as a value that is understood by many to be the ultimate of our human being. Inspired by Ina Praetorius’ expression that seven billion dignitaries walk the earth, the author connects the different aspects of the concept of human (...) dignity with the image of the dignitary, arguing that this image evokes the idea that the subject is free to move and is meant to flourish according to their capabilities. The author also discusses the difficulties of the idea of human flourishing as an ideal for humanity, especially in the context of disability and illness. She offers the notion of ‘becoming, infinitely’ as an alternative for flourishing. (shrink)

The term 'therapeutic misconception' (TM) was introduced in 1982 to conceptualize how some psychiatry trial participants perceived and interpreted their involvement in research. TM has since been identified in many settings and is a major component in research ethics discussions. A qualitative study included a subgroup of interviews with five parents (two couples, one mother) who declined to enrol their baby in a neonatal trial. Analysis suggested the possibility of a counterpart to TM which, given the original terminology, we term (...) the 'injurious misconception' (IM). While TM is closely linked to the elision of care and research, and involves an over-stated sense of benefit and protection, IM may be a product of a particularly keen and discomforting sense of distinctions between care and research and a correspondingly over-stated sense of risk and threat. (shrink)

Written by a sociologist and a biologist and science historian, this text considers the social aspects of organ transplantation and chronic hemodialysis. Their research, begun in 1968, focused on the experience of research physicians engaged in this work, the "gift- exchange" social dimensions of these practices, and the impact of these technologies on society as a whole. This reprint of the 1978 edition includes a new introduction by the authors. c. Book News Inc.

Après l’odorat, la vue, l’ouïe, Alain Corbin, « historien du sensible », s’attache à un nouveau domaine d’étude relevant des sensibilités et de l’imaginaire, celui du plaisir des sens. Adoptant la démarche d’anthropologie historique qui lui est familière, il décrypte les différentes représentations (essentiellement masculines) de la jouissance au sein du couple hétérosexuel dans l’espace francophone de tradition catholique entre 1770 et les années 1860. Pour mener ce voyage dans le temps, il...

Success conditions on theoretical understanding are notoriously difficult to pin down. Yet epistemologists broadly agree that there is a grasping condition on understanding and that this condition distinguishes understanding from propositional knowledge. Currently, representation manipulability is the most common expression of this condition. In this paper, I argue that representation manipulability is only a surface-level condition on the highest form of grasping. I propose that grasping a theory admits at least three levels: theory formation, theory comprehension, and theory competence. I (...) argue that the highest level, which I call ‘theory competence,’ corresponds to representation manipulability and imposes the following necessary conditions on an individual’s representation: (a) it is well-integrated into a theory, (b) it is encoded into the individual's long-term memory, and (c) it regulates the individual's occurrent thinking by being easily retrievable and by dispositionally attuning the individual to features of the object and the theory that are contextually relevant. When an individual meets these conditions, they can manipulate their representation in the way epistemologists often argue they must if they understand. (shrink)

Le XIXe siècle signe la découverte intellectuelle du bouddhisme par les Occidentaux, ouvrant alors de nouvelles perspectives. Cette nouvelle religion ne ressemble pas aux religions occidentales, elle désoriente et intrigue, mais remet aussi en question nos propres conceptions métaphysiques et religieuses. Ainsi, le bouddhisme est devenu un objet intellectuel dont les philosophes se sont emparés, et qui a tout à la fois influencé leur pensée, et atteint sous leur plume le statut de mythe. Ce ou ces mythes sont aussi des (...) déformations du bouddhisme, et révèlent à quel point le christianisme a eu un impact sur la perception de celui-ci, qui restera pendant longtemps relié au néant, au pessimisme et au nihilisme, associations qui occultent sa véritable teneur. (shrink)

Papers presented to various conferences, 2003-2006.

Have we reached what Alexander Galloway dismissively refers to as ‘peak Deleuze’? In this essay, I argue that the arrival at end times – with the sense of mass extinction and philosophy's exhaustion – is indeed a moment of ‘peak Deleuze’, but that this gesture of exhaustion is already implicit in A Thousand Plateaus. Recognising the limits and seduction of a text is never as easy as it seems; every attempt to break up with Deleuze and Guattari, though necessary, is (...) fraught with a whole series of difficulties that were already visible in A Thousand Plateaus's own relation to its outside. (shrink)

Materialism is at once the most general of concepts, capable of gesturing to anything that seems either foundational or physicalist, and yet is also one of the most rhetorical of gestures: operating as a way of reducing, criticising or ‘‘exorcising’’ forms of idealism and ideology. Derrida's early, supposedly ‘‘textualist’’ works appear to endorse a materiality of the letter (including syntax, grammar, trace and writing) while the later works focus on matter as split between that which is posited and that which (...) will always appear as a receding ground. It is more important than ever that materialism not be accepted too readily as a way of overcoming a supposedly linguistic or textualist Derrida in order that Derrida might be smuggled into the contemporary heaven of naturalism and physicalism. On the contrary, it is the dispersed, inhuman and inorganic materiality beyond bodies, physis and substance that offers itself for genuinely deconstructive thinking. (shrink)

For the past two decades, the issue of the body and essentialism has dominated feminist theory. In general, it is assumed that the body has been devalued and repressed by the Western metaphysical tradition. In this article, I make two claims to the contrary. First, as poststructuralist theory has tirelessly demonstrated, Western thought has continually tried to ground thought in some foundational substance, such as the body. Second, the most provocative, fruitful and radical aspects of recent feminism and poststructuralism concern (...) the event of incorporeality. What makes incorporeality such an urgent issue is its tie with anti-foundationalism. If there is not a direct or proper passage between what is and what is thought, then thinking can be considered as a force or event in its own right. By disrupting the traditional philosophical series that ties thought to some grounding body, thinkers as diverse as Deleuze, Derrida, Irigaray and Foucault have opened the possibility of a theory of the incorporeal. (shrink)

Si l’on s’accorde à voir dans l’ouvrage du clergyman mélancolique Robert Burton paru en 1621 une sorte d’aboutissement et de consécration de la mode mélancolique, l’on a toutefois tendance à négliger le fait que l’anatomiste utilise le discours médical et la tradition mélancolique pour attirer l’attention de ses contemporains sur l’existence d’un désordre qui se manifeste, au niveau de la collectivité, par une crise religieuse, politique, sociale et économique. C’est sous le patronage de l’un des premiers représentants du courant mercantiliste (...) que Burton se place pour justifier l’emploi de la notion de « mélancolie politique » : celui de Giovanni Botero. La lecture de la « Préface » de L’Anatomie de la Mélancolie permet de constater l’existence d’une forte convergence entre les méthodes et les analyses des premiers mercantilistes anglais et le diagnostic de Robert Burton sur la crise économique que traverse l’Angleterre de Jacques Ier. Comment expliquer alors la coexistence dans le même texte de ce discours économique qui propose des réformes concrètes pour remédier à une situation de crise et d’un discours utopique qui préconise une forme autoritaire et disciplinaire de pouvoir comme remède à la mélancolie politique tout en affirmant le caractère chimérique et irréalisable de tout changement radical? (shrink)

Au cœur de la clinique des agirs violents à l’adolescence, cet article présente la modélisation puis les effets du maniement de la limite entre l’intime et le partageable ( lip ), enveloppe de l’espace intersubjectif. Sa double fonction de dilution, part trans-subjective du lien, et de différenciation, part intersubjective, est en souffrance chez ces adolescents. Le commettage, langage subjectif de l’agir violent, déchire l’enveloppe de cet espace, en expulsant des fragments de matière psychique brute archaïque et transgénérationnelle et produit des (...) éprouvés d’empiètements intersubjectifs. L’approche transdisciplinaire permet d’une part de constituer une enveloppe contenante au soin psychique et, d’autre part, soutient la dilution et la traversée momentanée des frontières disciplinaires et subjectales. Dans cette perspective transdisciplinaire, la situation de Jean illustre comment le maniement de la lip dans le processus de soin permet de traiter in situ le dépôt de la violence et de transformer le conflit narcissique ordinaire exacerbé dans le lien père-fils. (shrink)

Cet article traite des stratégies de lecture inductive spécifiques que les lecteurs du Novum Organum sont invités à mettre en place afin de mieux saisir le sens que Bacon donne à l’induction dans cet ouvrage : un exercice d’apprentissage cognitif au cours duquel des inférences générales sont construites en faisant l’expérience directe des choses. Conséquence supplémentaire, le lecteur a également accès par l’induction à une forme de connaissance des composantes ultimes de l’être, car il découvre que toutes les choses de (...) la nature, animées et inanimées, sont mues par des stratégies inductives de survie conformes à l’idée de Bacon selon laquelle les mouvements sont des appétits. (shrink)

This article will address sexuality as a medium of empire, approaching this question through the absence of empire in Foucault’s history of sexuality. This absence of empire is all the more enigmatic given that it coincides with the omnipresence of race. To that extent, I argue for an “alteration of absence” in the reading of Foucault. Acknowledging the paradoxical presence of race--perhaps even its centrality--in Foucault’s analysis of sexuality and liberalism is a necessary step to reveal the depth of another (...) absence, that of empire and coloniality. The article discusses this blind spot in Foucault’s work, arguing that a form of racial distinction operates through sexuality.It attempts to assess how influential this “imperial absence” is to the genealogy of sexuality and race. Lastly, it also sketches some possible reconfigurations of Foucault’s theses when read in colonial or postcolonial contexts. (shrink)