Door de ultieme vernedering van hun slachtoffers voor zij geliquideerd werden wilden de nazi's afstand creëren, om geen medelijden met de slachtoffers te laten opkomen. De combinatie van vernedering en industrële vernietiging heeft er wezenlijk toe bijgedragen dat het debat rond de holocaust nog steeds voortduurt.

Jonge mensen afschermen door hun een ruime dosis ‘ klassieken’ toe te dienen is niet voldoende om ervoor te zorgen dat ze een zelfstandig, kritisch oordeelsvermogen opbouwen, of om ze weerbaar te maken tegen krachten die aan dat vermogen afbreuk kunnen doen. Wat zijn de meest veelbelovende educatieve praktijken om dit vermogen te steunen? Het is hoogst onwaarschijnlijk dat hiertoe ooit een bevredigende ‘canon’ voor kennis en kunde zal worden opgesteld. Maar universiteiten kunnen in hun dagelijkse praktijk het oordeelsvermogen (...) wel stimuleren met ‘eenvoudige’ ingrepen als het verhogen van de dichtheid van de verticale en de horizontale communicatie, en het verruimen van de tijd waarbinnen deze communicatie zich kan ontplooien. Daarmee wordt de essentie van goed onderwijs gediend: het opdoen van ervaring en methodische oefening in de praktijk van reflectie. Simpel gezegd: alleen iemand die een educatie heeft genoten kan trachten een relevant en samenhangend antwoord te formuleren op de vragen waarmee de werkelijkheid hem confronteert, al zal zo’n antwoord lang niet altijd alle twijfel wegnemen. (shrink)

In de filosofische traditie is de materiële aarde als thema altijd onderbelicht gebleven. Van Aristoteles en Descartes tot Nietzsche en Heidegger blijkt de aarde altijd te zijn gedacht vanuit de vorm, vanuit het denken of vanuit de wereld. Hierdoor is de aarde als passief, inert of zelfs niet-bestaand beschouwd, maar niet vanuit zichzelf. In tijden van ecologische crisis en klimaatverandering is deze manier van denken niet langer toereikend. We moeten toe naar een nieuwe omgang met de aarde. Van wereld naar (...) aarde biedt hiertoe een eerste aanzet. -/- Ecologische ontologie Vincent Blok ontwikkelt een ecologische ontologie van de aarde in tijden van klimaatverandering. Hij gaat in tegen de filosofische traditie door zijn ontologie niet antropocentrisch, maar eco-centrisch te oriënteren. Vervolgens presenteert hij een speculatieve ecologie van de aarde als mogelijkheidsvoorwaarde voor de menselijke bewoning van de wereld. Zijn nieuwe perspectief op onze zorg voor de aarde biedt relevante inzichten voor de milieu- en techniekfilosofie. (shrink)

‘Tijdens een van hun eerste ontmoetingen in 1911 wist Wittgenstein Bertrand Russell verstomd te doen staan door te weigeren toe te geven dat er geen neushoorn in de kamer was, en zulks ondanks het feit dat Russell er geen kon vinden toen hij ernaar had gezocht.’.

This paper has three main goals. First, to motivate a puzzle about how ignorance-expressing terms like maybe and if interact: they iterate, and when they do they exhibit scopelessness. Second, to argue that there is an ambiguity in our theoretical toolbox, and that exposing that opens the door to a solution to the puzzle. And third, to explore the reach of that solution. Along the way, the paper highlights a number of pleasing properties of two elegant semantic theories, explores (...) some meta-theoretic properties of dynamic notions of meaning, dips its toe into some hazardous waters, and offers characterization theorems for the space of meanings an indicative conditional can have. (shrink)

Via megafoons uitgebraakte theorieën zijn zelden duidelijk en over slechts weinig strijdpunten zullen we ooit een consensus bereiken, maar geef toe: er is nooit eerder een jaar geweest als 1968. En een jaar als dat zal er waarschijnlijk nooit meer komen, want nooit eerder vond, zowat overal ter wereld, een vrijwel gelijktijdige en spontane opstand van zich verzettende geesten plaats. Dit boek bundelt een aantal kunstfilosofische en anekdotische (kort)verhalen die met elkaar in verbinding staan in een raamvertelling naar aanleiding van (...) 50 jaar mythevorming rond mei '68. Het vertrekt vanuit een eigenzinnige, niet eenduidige werkelijkheidsopvatting en versmelt vijf vaderlandse kunstenaars met de tijdsgeest. Het is geschreven voor iedereen die in de kantlijn van het schemergebied woont dat zich uitstrekt tussen een lumineus verleden en een steeds moeilijker te begrijpen nu. En voor verlichte geesten die koppig weigeren de poorten naar de feitelijkheid van het heden open te gooien. Wereldverbeteraars die, door roestigheid aangetast, niet langer in staat zijn elastisch te denken. De internationaal gerenommeerde kunstenaar Fred Eerdekens speelt er een hoofdrol in en ontwierp daarnaast, speciaal voor het boek, een kunstwerk: Les murs parlent. Een authentieke, maar hedendaagse ode aan de Parijse muurkranten en de ook hier in Vlaanderen links en rechts gekladde slogans. (shrink)

Résumé : Le PPBS a été conçu comme un instrument destiné à ceux qui décident de l'allocation des ressources publiques : il doit leur permettre de prendre de meilleures décisions. S'il est très difficile de repérer et de juger les choix que le développement du système a inspirés aux Etats-Unis, il n'en est pas mains certain que ses résultats tangibles sant maigres car la masse des anciens programmes, principale source potentielle de moyens nouveaux, n'a guère été remise en question.La valeur (...) intrinsèque du PPBS ne peut être mise en cause. Ce qui doit l'être, c'est la lenteur de son développement, qui demeure peu avancé. Cette lenteur s'explique, car le système ne peut produire des fruits dans une terre stérile qu'on n'a pas préparée.La brutalité et les maladresses de l'opération déclenchée en 1965 dans le gouvernement fédéral américain ne pouvaient que renforcer la résistance au changement et retarder, sinon compromettre, le succès final. Les perspectives demeurent heureusement favorables, puisque la nouvelle administration ne semble pas décidée à faire machine arrière et que les Etats et Villes ont démarré sous de bien meilleurs auspices.La principale conclusion qu'imposent les expériences américaines est que toute juridiction intéressée par le PPBS doit impérativement développer, de la façon la plus générale, la volonté d'instaurer le système et s'assurer les moyens de le faire. C'est dire qu'il est peu sage d'engager la bataille sur tous les fronts à la fois : il faut tenter des percées. Mais c'est dire aussi combi en l'information et la formation sant essentielles. A cet égard, l'installation généralisée de certains éléments du système, à savoir la structure de programmes et le budget-programme, loin de présenter des inconvénients, peut constituer un excellent exercice en dehors de son utilité directe pour le preneur de décision. La bataille en cause est surtout celle de la conviction: l'outil est prêt, il est bon, encore faut-il que l' ouvrier accepte de s'en servir.Samenvatting:Planning-programming-budgeting werd ontworpen als een instrument voor diegenen die beslissen over de toewijzing van de overheidsmiddelen.Dit instrument moet de beslissers in staat stellen betere beslissingen te treffen. Het is niet makkelijk deze beslissingen op te sporen en te beoordelen welke in de Verenigde Staten getroffen werden onder invloed van de ontwikkeling van deze systeembenadering. Toch is het met vrij grote zekerheid te stellen dat de tastbare resultaten gering zijn omdat de veelheid aan oude programma's die tenslotte toch de voornaamste potentiële bronnen zijn van nieuwe middelen, nooit werden aangevochten.De intrinsieke waarde van PPBS kan daarom evenwel niet worden genegeerd. Wat wel dient aangeklaagd is de traagheid van zijn aanslepende ontwikkeling. Deze traagheid is te verklaren door het feit dat het systeem slechts vruchten kan afwerpen zo het ingeplant wordt in degelijk voorbereid terrein.De brutaliteit en de onhandigheden bij de operatie die in 1965 werd ingezet in het amerikaans federaal overheidsbestel konden niets anders dan de weerstand tegen de verandering versterken en afbreuk doen aan het uiteindelijk slagen van het systeem. Gelukkiglijk blijven de vooruitzichten gunstig want de nieuwe beleidsvoerders sinds de presidentsverkiezingen, blijken ermee te willen doorgaan en de staten en lokale overheden zijn ermee van wal gestoken onder veel betere omstandigheden. Het doorslaggevend besluit uit de amerikaanse ervaringen terzake is wel dat elke instantie welke belangstelling heeft voor PPBS, nodig moet op zo breed mogelijk vlak de wil doen groeien om het systeem te ontwikkelen en er ook de nodige middelen toe ter beschikking stellen. Dit betekent tevens dat het weinig aan te bevelen is de strijd op alle fronten terzelvertijd aan te binden maar wel geleidelijk doorbraken te verwezenlijken. Dit brengt dan evenwel ook met zich dat informatie en vorming essentieel zijn bij deze strategie. In dit verband moet dan ook gezegd worden dat reeds het invoeren van sommige deelementen van het systeem, zoals de programmastructuur en het programmabudget, voor de beslisser nuttig kan zijn voor zijn persoonlijk inzicht en vorming.De te voeren actie dient nog slechts te worden toegespitst op het overtuigen van de verantwoordelijken. Het instrument is immers gebruiksklaar en degelijk, er is alleen nog het wachten op de wil van de gebruiker dit instrument ter hand te nemen. (shrink)

I never saw a dead body until my first anatomy class. Today those who have willed their bodies to science receive letters of gratitude, visit with our students, and have their names put up on memorial plaques; but 37 years ago our subjects were derelicts and anonymous old men found dead in flop house hotels. George C, his name written on a tag tied to one toe, lay stretched out on one of the six dissecting tables in the anatomy laboratory (...) that autumn morning when 1 was 22 and beginning medical school. I remember hesitating at the door and then joining my four partners at Mr. C.'s side, trepidation giving way to curiosity, the moment imprinted forever in my memory by the smell of formalin. (shrink)

‘Hoe dat ook moge zijn, één ding is duidelijk: welke kenmerken van de Europese cultuur worden benadrukt, hangt af van datgene waarmee Europa wordt gecontrasteerd. Dus mijn eerste punt is: probeer niet Europa te definiëren met behulp van positieve begrippen, maar met behulp van cultuurvijandige begrippen, door het te contrasteren met de vijand.Ik heb weinig toe te voegen ter verduidelijking van het begrip ‘‘cultuur’’, maar ik zou wel iets willen toevoegen dat ontbreekt in de gangbare beschrijvingen van cultuurkenmerken, een (...) kenmerk dat ik uiterst relevant acht voor de omschrijving van de Europese cultuur. In de Europese cultuur hebben gemeenschappelijke herinneringen, met name aan de twee wereldoorlogen, een grote rol gespeeld in de totstandkoming van de cultuur. Ik zou zelfs willen beweren dat Europa als culturele eenheid meer blijk geeft van collectieve herinneringen dan van collectieve normen en waarden.’. (shrink)

Hoewel enorm invloedrijk in Duitstalig Europa, heeft de conceptuele geschiedschrijving (Begriffsgeschichte) tot nu toe weinig aandacht in het Engels gekregen. Dit genre van intellectuele geschiedschrijving verschilt van zowel de Franse geschiedschrijving van mentalités als de Engelstalige geschiedschrijving van verhandelingen door het concept. Aan de hand van practische voorbeelden in de geschiedschrijving wordt deze vorm toegelicht door Bram Kempers, Eddy de Jongh en Rolf Reichardt.

continent. 2.1 (2012): 22–28. Jeroen Mettes burst onto the Dutch poetry scene twice. First, in 2005, when he became a strong presence on the nascent Dutch poetry blogosphere overnight as he embarked on his critical project Dichtersalfabet (Poet’s Alphabet). And again in 2011, when to great critical acclaim (and some bafflement) his complete writings were published – almost five years after his far too early death. 2005 was the year in which Dutch poetry blogging exploded. That year saw the foundation (...) of the influential, polemical, and populistically inclined weblog De Contrabas (The Double Bass), which became a strong force for internet poetry in Dutch in the years to follow. In the summer of that year, a lively debate raged in the aftermath of Bas Belleman’s article “ Doet poëzie er nu eindelijk toe ?” (“Does poetry finally matter now?”), on a blog specifically devoted to this question. Up to that point, the poetical debate in the Netherlands had largely been confined to literary reviews (which were often subsidized), having become mostly marginalized in more mainstream media, where poetry could be covered by only a small number of so-called authorities. As a result, literary debate had acquired a rather placid quality. Though a variety of camps with different aesthetics could be discerned, most poetical positions shared a general acceptance of poetry as a form of art somewhat apart from fundamental political concerns. Late modernists would pursue subtlety and density of reference. Others would insist poetry was best understood as a form of entertainment that should ideally be accessible and work well on the stage. Still others would insist that poetry is mostly a play with forms. Linguistically disruptive strategies were valued highly by some, but mostly for their aesthetic effect. Values of disinterested playfulness reigned supreme everywhere. Any idea that poetry could be a field in which one confronts politics and the world was decidedly marginal. This led to a climate in which most attempts at polemics were DOA, often based on far too superficial positioning and analysis. The greatest polemical debates were revolving around the question of whether poetry should be difficult or easy, with both camps defining their ideas of difficulty and accessibility in ways that were so utterly shallow as to make the entire point moot. Debates were performed, rather than engaged with. It was a postmodern hell of underarticulated poetics. Half-consciously, people were yearning for new forms of criticism that could put the oomph back into poetry. Weblogs provided for ways to explore debate directly outside of the clotted older channels of the reviews and the newspapers. Belleman’s essay and the resulting online activity had shown that there was a widespread eagerness to take poetry more seriously as a social art form. It was in this environment that Mettes started his remarkable project Dichtersalfabet . At that moment, Mettes was active mostly in academic circles, having become noted at Leiden University as a particularly gifted student of literary theory. Within the Netherlands, the field of literary theory has a very odd relationship to literature as it is practiced in the country. Academic theory tends to have a mostly international view and engage with international debates of cultural criticism, literary theory, and philosophy, with academics often publishing in English and attending conferences around the world. Literature itself however is much more concerned with domestic traditions. Consequently, in the Netherlands, there exists a language gap between academic theoretical practice (as it is studied in the literary theory departments) and literary practice (which, academically, gets studied in specialized departments of Dutch literature). The Dichtersalfabet can be seen as Mettes’s attempt to close this gap. It is also an attempt to bridge the divide between theory and practice, in which he could apply his theoretical knowledge in a very unorthodox and unacademic critical mode that moreover could reach far beyond the domain of conventional criticism. Mettes’s goal was to trace a diagonal through Dutch poetic culture, to “strangle” what he perceived to be its dominant oppressive traditions of agreeable irrelevance, in order to see whatever might be able to survive his critical assaults. But he could only do so by means of a very serious engagement with poetry itself. To this end, he would go systematically through the poetry bookshelf of the Verwijs bookshop (part of a mainstream chain of booksellers) in The Hague, buying one publication per blog item, starting from A and working his way through the alphabet, reading whatever he might encounter that way in the restaurant of the HEMA store (another big commercial chain in the country). He would subsequently write down his reading experiences, refraining however from trying to write a nuanced book review. Rather, he would write about anything that caught his attention and sparked his critical interest. This way of working would yield vast, at times somewhat rambling, dense, lively, and generally brilliant essays, in which he held no punches. He never hesitated to pull out his entire arsenal of concepts from the international theory traditions, while never degenerating into mere academic exercise and pointless intertextualities. The attempt was rather to live the poetry that he read, and to engage it with the full range of political, academic, cultural, and personal references that he had at his disposal—all that composed the individual named Jeroen Mettes as a reader. Often what he wrote would not be according to the standards of what we usually think of as a critical review of a book of poetry. Sometimes he would even be a little sloppy in his judgments of poets or representations of the books he read, for example by basing an entire essay on the blurb of a book rather than its poetry content. But what he did was always brilliant writing nonetheless—virtuoso riffs on poetic fragments randomly found within capitalist society, exposing an incisive and insistent poetical sensibility. Mettes read poetry for political reasons, to see whether poetry could offer him a way to deal with a political world he detested. The right-wing horrors of the Bush years, the Iraq war, and the turn of Dutch public opinion towards ever more conservative, narrow-minded, and xenophobic views alongside a complete failure of the political left to present any credible alternative, were weighing heavily on the times in which Mettes reported on his reading. Poetry was to measure this world, diagram it, to lay bare its inconsistencies and faults, to indicate where lines of flight might be found. Amid the ruins of a world wrecked by imperialist policies, corporate capitalism, and doctrinal neoliberalism it would have to show the possibility of a new community. And it was, through its rhythmical workings, to release the reading subject from his confinement to ideologically conditioned individuality and lead him into the immanent paradise of reading. The stakes were high. Much higher than anything Dutch poetry had seen for many years. Mettes’s blog was widely read from the start. His posts sparked lively debates. Some of these subsequently led to the publication of extensive essays on a few key poets in some literary journals, particularly Parmentier and the Flemish journal yang , for which Mettes would become a member of the editorial board, a few months after starting the Dichtersalfabet . This could have been the start of a brilliant career, but this was not to be. The initial manic energy that fueled the blog gradually subsided. The Alfabet was updated less and less regularly. Mettes sometimes just disappeared for many weeks, then suddenly returning with a brilliant essay. Until, on September 21, 2006, he posted his final blogpost, consisting of no text whatsoever. That night I learned from his mentor at Leiden University that he had committed suicide. Mettes and I had had some fruitful exchanges on poetry, rhythm, music, and form, mostly on the blogs, but also by email. Three weeks before his death was the last time I heard from him: a very sudden, uncharacteristically curt note saying “My old new sentence epic.” Attached to that message I found a DOC-file of a work so major that I felt intimidated. This was N30 , a text he had been working on for over five years. After his death, it took me a long time before I dared to read it in its entirety. In the meantime, the work of preparing the manuscript for publication was entrusted by his relatives to his colleagues at yang magazine. It took them a few years to brush up the text and to edit the Dichtersalfabet -blog (which, apart from the Alphabet project itself, incorporated many other fragments of political, polemical, and theoretical writing) into book form along with the essays. The result of this labor was finally published in 2011 as a two-book set, and Mettes burst onto the Dutch poetry scene for the second time. The work was widely reviewed, on blogs, in journals, magazines, and newspapers. Many critics who had not followed the blogs in 2005 showed themselves surprised, baffled even, by the intensity of Mettes’s critical writing. But for those who had read the blog, the main surprise was in the poetry. During Mettes’s lifetime, some of his poems had already been published in Parmentier . Although these were strong texts by themselves, in no way did they prepare readers for N30 . Nothing like it had been written in Dutch before. Instead, N30 explicitly follows the American tradition of Language Writing, directly referencing Ron Silliman and his concept of The New Sentence. However, it would seem that much of the poetical thinking around his use of this technique puts him closer to a writer such as Bruce Andrews. For Mettes, using non sequiturs as a unit of poetic construction was not only a way of reinventing formal textual construction, but it was another way of finding the fault lines in the social fabric. From the perspective of the Language tradition, one may put N30 somewhere between Silliman and Andrews. N30 shares an autobiographical element with Silliman’s New Sentence projects, and as in Andrews, there is a concern for mapping out social totality within text—what Mettes refers to as a “textual world civil war.” Again this shows a formal textual strategy for allowing the person “Jeroen Mettes” to be absorbed by the world, which here appears as a whirlwind of demotic and demonic chatter, full of violence, humor, intensity, beauty, disgust, sex, commerce, and strife. Influenced as it may by American precursors, Mettes’s tone and form end up quite different from his American counterparts, consistently referencing a world that is Dutch, all too Dutch, taking on the oppressive orderliness of Dutch society with its endemic penchant for consensus by introducing chaos into its daily life and laying bare its implicit aggressions. The work’s 31 chapters each have a different feel and rhythmical outline, but none of them follow a predetermined pattern. Rather, Mettes would consistently edit and reedit the text, randomly rewriting parts of it, as he explains in his poetical creed Politieke Poëzie (Political Poetry). N30 – referring to the 1999 antiglobalist protest in Seattle – was to be the first text of a trilogy. The work itself was written “in the mode of the present.” A second text was to be written in the mode of the future, and a third one, in the mode of the past, was going to be an epic poem about the Paris Commune, and to form an alternative poetic constitution for the European project. I still deeply regret that Jeroen Mettes never got to complete those projects, just as I would be very keen on knowing what he might have had to say about more recent political developments. Instead, in 2006, he remained stuck in the horrors of the present, that ended up consuming him completely. He left Dutch literature with some of its most piercing criticism and its most profoundly moving, exciting and powerful poetry. Excerpts from N30 Translated by Vincent W.J. van Gerven Oei from Jeroen Mettes. "N30." In N30+ . Amsterdam: De wereldbibliotheek, 2011. Published with permission of Uitgeverij Wereldbibliotheek, Amsterdam. Chapter 1 1999. A day is a space too. And another man, who had chained himself, had his ribs crushed, and a motor has driven over somebody’s legs. Dutch health care system spends ±145 million guilders per year on worriers. A spiderweb vibrates as I pass by. Randstad renovating. She slaps her bag against her ass: “Hurry up!” OPINION IS TRUE FRIENDSHIP Your skin. It doesn’t express anything. “But the use of the sword, that’s what I learned, and you’ll need nothing more for the moment.” Just try to interrogate a guy like that. Gullit in Sierra Leone. Codes silently lying all around. But that’s simply what belongs to “that it’s just allowed”: that sigh of “world” (a word expressing that the trees are now standing along the water like black men with white bags in their hair); that’s nothing else right? And you see how everything has to move, and first of all what cannot do so. Without Elysium and without savings, barbarians lashing out, horny for an enemy, staring across the water, staring into the air—staring to get out of it. “You’ve never showed me more than the mall,” she said. All those “dreams” in the end—and now? It was lying on the stairway, so I picked it up and took it upstairs. Chapter 3 “You know what?” Telecommunication. For love… I don’t really like that cheap cultural pessimism, but… The holy city is on pilgrimage in the earthly bodies of the faithful until the time of the heavenly kingdom has come. The end of an exhausting autumn day behind the computer, my eyes filled with tears of fatigue. KITCHEN / INSTALLATION / SPECIALIST. Network integration. In the sun, stretched out on a sheet. (…) I don’t believe what I’m reading, because I want to believe something else. An illusion? Suits me. There’s a variety of shapes and tastes… “So what?” you may think. 102 dalmatians can’t be wrong. But I want more, dear… A feel good movie. I’m smashing the burned body. So what? We continue to save the European civilization. What’s there to win? Plato with poets = Stalin without gulag? Ball against the crossbar. No wonder. She comes straight to her point. She’s standing in the kitchen eating an apple. (…) The godless Napoleon had used her as a stable and wanted to have her taken down. “Our” Rutger Hauer. Ready or not here I come. Psst… are you also wearing a string? Nobody understands our desire. Cliffs breaking the waves and shattering the sunset. I used to be a real romantic (as a poet). A typical fantasy used to be the one in which I brutally raped mother and daughter Seaver from the sitcom Growing Pains . Nevertheless you only contain bad words. Eyelashes. Automatic or manual? That your skin always in the afternoon. Integration. The air is empty. Too bad! Hand in hand on their lonely way. Alaska! Chapter 12 May 5, 2001 [10:00-10:30] A dust cloud on a hill. Globe. Indian (British) (tie) / pope. Damascus. Rape. We’re carrying the ayatollah’s portrait through the streets. At the moment the girl is mostly suede jacket with white ribbons on her sleeves. A small explosion flares up/impact. Camouflage. Close up. We’re analyzing the situation. He’s dead right? Dead dead. Dead. Everything without, these, and only with the body. Indices signal death. Dollar bills are printed in factories. Holes. Light patch. Globe in a box. Microphone. What’s the situation? Grey impact on a green hill (field?). The water is blue. He has no lips. Interns on the background with skirts that are too long. This is an example of a sonnet. An Islamic woman pushes against the door of an electronics shop. Arrows (percentages (prices)). Is this what awaits the American? Touch screen interface. The word, an island, can only be a sign in that situation. We pull up a chair, join in on the fun. On the shelves only books about computers. One glance in the distance is enough to lighten up a luna park in the distance. She’s really desperate, especially when she laughs. Click. Ah. Next. And now it’s raining, but that’s ok. Yellow stains sliding over the south. Shallow caves light: clothes, boots, electrical equipment. 45. 22:10. Nothing gives you the right to eat more than people starving to death. The Hague. Slam dunk. Traffic light. Two H’s, one L (standing for the L (little prick)). We’re happy to say something. Clouds, small suns, temperatures, cities. The truth is never an excuse. Yellow. Yellow. Green. Yellow. Yellow. Yellow. Yellow. Green. Green. Yellow. Will you email me? Skeleton: “No.” Ex-nerds in brand-new and brightly red sport cars. $$$. I love. Shihab. Hooves in the sand. Skinny senior with over-sized sunglasses; old jockey (cap, trophy) smiling in slow motion. And there I am again, flashback, crying with my head in between my hands. Sometimes I’ve got the feeling that cannibals. Eyes: blue. Cancer. Why would I wait until tomorrow? Golden beams protruding from the lifted/lit earth. May 5, 2001 [11:30-12:45] You’ll remember this for the rest of your life. Graphs, diagrams. Bu$ine$$. Blue shirt, white collar, no neck (porn star). A name lights up. I’m hysteric. Will you join us? Letters falling in their words. Fingers set up a tent and start to dance. Young entrepreneurs from poor neighborhoods (read: black) guided by Microsoft. Kinda makes me happy, that sort of kitsch. A sense of exhaustion/impotence to see anything but the present. (…) Wouldn’t you like to? Orange explosion in an industrial zone. YOU’RE DOING THIS FOR AMNESTY INTERNATIONAL. Would you. A familiar face. Clouds and blossom. Sunflowers. Supermodels. Mountainous area in a rectangle: shades of brown, from dark to beige, more green toward the south. Tents and next to them (it’s all a blur) people. Plane. Stadium. Geometrical block of people. No, I ain’t crying. I don’t speak no more. I just want. Quote + photo. (Positive:) screaming crowd. Three-piece suit, seen from the back, before entering the arena. On the back: “Daddy abused me.” Oh, bummer. State of emergency has been declared and everyone has to cooperate. She’s cut her wrists. What we do know (…) is that there’s never been a unique word, an imperative name, nor will there ever be. [Click here for work that suits you.] Barefooted children are watching it (coherent pieces revelation of what’s lying below). Who knows how she’s changed during those two years. “Everything used to be better” + sigh. And here we are. An empty field of parquet. A city lying behind it. Explosion. Blue. A rain drop falling in my coffee. May 5, 2001 [14:30-15:30] A young Arafat on video speaking with raised finger. “I’m calling from my convertible.” Names on walls, victims, numbers… Tourists. Yellow. Yellow. “Your own child! Really, what kind of human are you?” I don’t want to hear it no more. A woman jumping out of the water in a yellow bikini against a background of fireworks and the Cheops pyramid. Thy sorrow shall become good fortune, thy complaints laudation. All planets will float and wander. Wo die Welt zum Bild wird, kommt das System (…) zur Herrschaft. It is something, but is it? May 5, 2001 [18:30-19:00] Iris. Leaves. NASDAQ. Open / and white and. For the one who’s doing nothing, just waiting. (…) NO DEFEAT is made entirely up of defeat -- since / the world it opens is always a place / formerly / unsuspected. October 2002. “Jeroen, I’m leaving for the cemetery, byeeee.” The rise of the middle class. My entire oeuvre is an ode to the. My entire head is a fight against the. God always demands what you cannot sacrifice. You may take that the easy way, but… “The state hasn’t made us, but we make the state” (Hitler). A stork exits the elevator. Skeletons of. Moscow. Helsinki. Palermo. Paris. Chapter 30 Like your paradises: nothing. United Desire, as only remaining superpower. And even though the sea is now calmer and the wind is blowing pleasantly in my face… Heart! Who determines whether a tradition is “alive”? The yellow leaf or the white branch? Mars. This sentence is a typical example. Most Dutch people are happy. No consolation. When I see a girl sitting at a table with a book, a notepad, a pen, a bottle of mineral water, her hand writing in the light—then I consider that one thing. “Presents,” “poetry,” “classics.” We are what we cannot make from ourselves. “Left”: mendicant orders, missionaries. Saint-Just: “A republic is founded on the destruction of its enemies.” She crosses the street with a banana peel between her fingers. (…) We chose our own wardens, torturers, it was us who called all this insanity upon ourselves, we created this nightmare… But “no”? Girl (just like a beach ball) talking rapid Spanish (Portuguese?) in a mobile phone. Do I have a chance now that her boyfriend is getting bold? CLIO, horny bitch. What else do you want? An old woman, between the doors of the C1000, is suddenly unable to go on; her husband stretches out his hand, speaking a few encouraging words. Selection from. Der Führer schenkt den Jüden ein Stadt. How can it reach us if we haven’t been already reached somehow? It doesn’t “speak.” No problem. Each word she uses is a small miracle, as if she doesn’t belong to it, to language, but wanders around with a pocket light looking for the exit; she’s never desperate (maybe a little nervous), lighting up heavy words from the inside. But indeed, we’re free. But the predicate is not an attribute, but an event, and the subject is not a subject, but a shell. That’s why also samurai, knights, and warriors raised the blossom as emblem: they knew how to die. Locked up in a baby carriage with a McDonald’s balloon. Blue helicopter, the blue sky. Whether you want to refer? The point is. How / Motherfucker can I sing a sad song / When I remember Zion? You’ll feel so miserable and worthless that you think: “If only I were dead!,” or: “Just put an end to it!” “So you’re an economist?” Her card—two little birds building a nest, her handwriting shaking—is still on the mantelpiece. Guevara: “No, a communist.” A straw fire, such was our life: rapidly it flared up, rapidly it passed. I’m fleeing, coming from nowhere. (…) Eazy-E drinking coffee with the American president. If I’d scream, would that be an event? Drown it: the cleaner it will rise up from the depths. No! The night, so fast… As if there’s something opened up in that face. Come on, we may not curse life. He shows me his methadone: “If you drink that all at once, you’ll die instantly.” The last one dictates how we should behave to deserve happiness. One shine / above the earth. “I want to go to Bosnia,” I said bluntly. I don’t even know the name of the current mayor. Let’s despise our success! “There is no future; this is the future. Hope is a weakness that we've overcome. We have found happiness!” Sun. Sushi. Volvo. I feel like a bomb about to explode at any moment. Makes a difference for the reconstruction right? The decor moves forward. Daughter of Nereus, you nymphs of the sea, and you Thetis, you should have kept his tired head above the waves! Alas! This sentence has been written wearing a green cap. I receive my orders from the future. A frog jumps into it. Her husband has turned the Intifada, which he follows daily on CCN, into his hobby, “to forget that he doesn’t have his driver’s license yet." Suddenly the sun slides over the crosswalk. Her (his?) foot is playing with the slipper under the table. Is this how I’m writing this book now? I’m not a fellow man. I hate you and I want to hurt you. These are my people. Their screaming doesn’t rise above the constantly wailing sirens which we've learned to ignore. My whole body became warm and suddenly started to tremble. Unfortunate is he who is standing on the threshold of the most beautiful time, but awaits a better one. Arafat’s “removal” is contrary to American interests. Jeep drives into boy. What you can do alone, you should do alone. A food gift from the people of the United States of America. Two seagulls. [...]. (shrink)

Grenzen van dialoog -/- De universalismegedachte van de Verlichting heeft een -postmodernistische maatschappij van slachtoffers geschapen. Het geloofsverlies in de grote verhalen en de universalisering van het individu zorgen ervoor, dat zijn schreeuw naar verontwaardiging geen toehoorders meer vindt. Zijn roep in de woestijn gaat verloren in het chaotisch geschreeuw van de anderen. Tegenover dit koude, steriele postmodernisme stellen wij het eco-communautarisme. Vanuit de vaststelling dat het individu denkt, spreekt en handelt in de context van zijn taal en cultuur, dus (...) vanuit zijn gemeenschap, voegen wij aan Kants transcendentale ideeën 'Ik', 'Wereld' en 'God', een vierde idee toe: het 'Wij' of het principe van inclusiviteit. De Kantiaanse burgermoraal is Copernicaans geïnspireerd en steunt op de Newtoniaanse ruimte-tijdstructuur. Door middel van Hackings sociaal constructivisme, het Leibniziaanse meer-werelden-beeld en het biologische paradigma als nieuw denkkader, structureren wij de -gemeenschap volgens een cyclisch en een lineair tijdsverloop. Het cyclische waarborgt de traditie van een gemeenschap, het lineaire doet de gemeenschap evolueren naar een moreel betere toekomst. Het eco-communautarisme biedt het kader voor een kwalitatieve evolutie van individuen en gemeenschappen. Het normerend aspect hiervan is de pluriforme en multi-culturele dialoog. Een dialoog met grenzen. (shrink)

‘Vrees is een van de weinige dingen waaraan het onze tijd, die zekerheid, veiligheid en geborgenheid node mist, niét ontbreekt. Vrezen zijn er vele en verschillende. Mensen van uiteenlopende sociale, geslachtelijke en leeftijdscategorieën wordt geteisterd door de hunne; er zijn ook vrezen die we allemaal gemeen hebben -- ongeacht in welk deel van de aardbol we toevallig zijn geboren of hebben gekozen te wonen. De moeilijkheid echter is dat die vrezen zich niet zo makkelijk laten optellen. Naarmate ze een (...) voor een in gestage, zij het willekeurige volgorde afdalen, tarten ze onze pogingen ze met elkaar in verband te brengen en hun gemeenschappelijke wortels op te sporen. Ze zijn des te angstaanjagender omdat er zo moeilijk greep op is te krijgen; maar nóg beklemmender door het gevoel van machteloosheid dat ze wekken. Omdat we geen vat hebben gekregen op hun oorsprongen en logica, tasten we ook radeloos in het duister als we voorzorgen moeten nemen -- nog gezwegen van het voorkómen of het afslaan van de gevaren die ze signaleren. Het ontbreekt ons domweg aan de instrumenten en de vaardigheden om het te gebruiken. De gevaren die we vrezen overstijgen ons handelend vermogen; tot nog toe zijn we nog niet eens ver genoeg gevorderd om helder voor ogen te krijgen hoe die daarvoor berekende instrumenten en vaardigheden eruit zouden zien -- laat staan ze beginnen te ontwerpen en te maken.’. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethan’s GiftMichelle BurgessEthan was your average boy next door. He loved everything most 8–year–old boys do including playing baseball, swimming, and watching his favorite baseball team, the Philadelphia Phillies.On December 3rd 2008, life for our family changed forever when Ethan was diagnosed with Diffuse Intrinsic Pontine Glioma, a rare inoperable brainstem tumor. DIPG is in essence a death sentence. There are no survivors and life expectancy after diagnosis (...) is only 9–12 months. Our family was devastated.For the next 14 months, we lived life to the fullest, never taking a single moment or day for granted. As Ethan’s condition worsened, and it became clear that he was close to passing, I spoke with Ethan’s doctor about my desire to be able to donate Ethan’s corneas and his brain tumor for research. He informed me that because of Ethan’s type of tumor that he may be a candidate for donation of other organs as well if that is something we wanted to do.Knowing that there was nothing we could do to save Ethan, it was something that we felt we could do to help others so we decided to explore the option of donating Ethan’s other organs. We were put in contact with the Gift of Life.Two representatives from Gift of Life came to our home and discussed at length with us what would have to happen to make organ donation possible at the time of Ethan’s passing. Specifically that Ethan would have to pass away at the hospital and in the operating room. This was very different than the hospice environment that we had planned. They also had told us that Ethan was only the second young person that they had ever dealt with that the families had planned ahead of time to donate organs. The other person was a teenager who planned his own organ donation.On January 26th 2010, Ethan’s pain had become unmanageable at home and his breathing had become very labored. I spoke with his oncologist and he advised me to bring Ethan to the hospital to try and get his pain under control.We loaded Ethan up in the car for the one–hour car ride to the hospital. On the way to the hospital Ethan fell asleep while being cuddled by me in the backseat. When we arrived at the hospital we noticed that his fingers and toes had turned purple. The nurses immediately checked his oxygen and it had fallen to only 10 %.The doctors advised that he had slipped into a coma in the car, one that he would never awake from. He was immediately placed on life support. A scan was done and it was evident that the progressing tumor was placing pressure on the areas of the brain that controlled basic life functions such as breathing. Ethan could not recover.The decision was made to begin to look for recipients for Ethan’s organs. Because Ethan had not reached the point of brain death, his donation would have to be a post cardiac death transplant, meaning, life support would be removed, when his heart stopped beating and he passed away, the organ procurement would begin. However, he [End Page E1] would not be able to donate his heart. This was very sad for us, knowing how strong his little heart was, but we did understand the process.On January 28th 2010, our family spent the day saying goodbye to Ethan. Even though he could not respond, we know that he could hear us. The nurse was wonderful, doing everything possible to accommodate our large family and despite all the tubes and machines, make it so that I could cuddle with my little boy one last time.Ethan was moved to the operating room and with his stepfather and I on one side and his father and stepmother on the other, life support was removed. Watching my son take his last breath, while I held his hand, kissed his cheeks, told him I loved him and that it was okay to let go and go to Heaven was the hardest moment of... (shrink)

Is humanisme uit de tijd of net heel acuut nodig? Wat is er veranderd sinds de wereldverovering door het Westen uit vorige eeuwen en het oude humanisme? De westerse mens blijkt roofzuchtig en dreigt de mensheid in de vernieling te duwen met klimaatveranderingen, structurele ongelijkheid en uitroeiing van de biodiversiteit. Daarom bepleit dit boek onze basishouding te veranderen: ja humanisme en democratie, maar dan voorbij het hyperindividualisme en de vermarkting van mens en natuur. We kunnen daarbij leren van de (...) zogenaamde primitieve culturen in hun omgang met de natuur. En we kunnen leren luisteren naar anderen, in plaats van hen vanzelfsprekend te negeren en vernederen. Zo’n vernieuwd niet-eurocentrisch en ecologisch humanisme en democratisch denken moeten we uitwerken, eerlijk maar ook bescheidener dan we gewend zijn. Dit boek geeft bouwstenen voor dit nieuwe wervende verhaal, ook om het opkomend populisme en antihumanisme à la Trump en Bolsonaro of de nieuwe autoritaire wereldspelers zoals China een halt toe te roepen met een menswaardig, sociaal en intercultureel zingevend en respectvol verhaal. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:418 Feminist Studies 43, no. 2. © 2017 by the estate of tatiana de la tierra. Ode to Unsavory Lesbians i love an ugly lesbian one who walks with a limp talks with a lisp leaves her dentures out overnight by the bathroom sink wears polyester pants and men’s cologne, the cheap kind has a beard so long she steps on it sprouts warts on her toes, all (...) twelve of them carries a spittoon in her breast pocket chortles at church people i dream of a lesbian who’s always broke she doesn’t own a car, walks streets barefoot, near and far washes all her clothes by hand steals from walmart scams the business-suited man lights matches on her wooden leg barbeques freshly plucked birds on her shopping cart seasons them with salt, that’s all licks her fingers in the moonlight i crave a lesbian who’s fat and fleshy so big she can’t fit through the door at starbucks and they set up an outdoor café just for her so fat she wears bangles on her fingers her belly is a boom box her stretch marks are hieroglyphic etchings she’s so heavy, tectonic plates shift beneath her feet so huge, lake erie is her bathtub tatiana de la tierra tatiana de la tierra   419 i lust after an unsavory lesbian she blows away my lackluster day leads me in a lambada, lights lantern between my legs lays my head down on lace pillows humps me like a lamppost lacerates me with leather lust lacquers my body with blue latex paint logs the forest for prime wood builds me lakeside throne sets me there and worships me —goddess in blue— lines my path with lady slippers ravishes me with sex words pets me like a little lamb wins me by a landslide To My Kidneys i had no inkling of your existence those summers when i swam in waters at the turkey point nuclear power plant a mile from home was proud of the organic salad tomatoes and the steaming peppermint tea that came from backyard garden a block from the rex chemicals plant life at 29822 SW 147th avenue in leisure city was anything but leisurely 420 tatiana de la tierra it was all screaming and fighting and cursing hijueputa this and hijueputa that poverty pissed me off i drank too much high fructose corn syrup not enough purified water snorted cocaine smoked dope lived all toughed out while you worked silently on my behalf filtering purifying regulating i was an angry girl but i blew up no buildings killed no one i was all hot air exploding inside letting carnage settle harden at twenty-nine something was wrong the damage was done your tubules were atrophying glomeruli were dead and dying you were inflamed and irate i had twenty-four grams of protein in the urine all swollen and freakishly feverish pouring my fluids into vials and beakers tried to recollect every sun burn those little red dots on my childhood skin tatiana de la tierra   421 i was a medical mystery for months until the day doctors made a diagnosis: lupus-mediated membranous glomerulonephritis now, eighteen years later you’re all i’ve got my future is in the capillaries of your glomeruli i’ve taken pills done prayers of all kinds even injected myself with german baby’s umbilical cord to keep you going yet you falter healers put the blame on all kinds of things deep-seated fears petrochemicals lead cadmium karma white flour self-hatred seriousness we’re in this together, you and i let’s go get sunshine drink green tea grow tall and strong wade in waters up to our knees like the cypress in the florida swamps gracing riverbanks and wetlands roots filtering flowing waters branches stretching to the skies with their durable and eternal woods 422 tatiana de la tierra Topanga Canyon i had forgotten trees how they claim earth and sky a herd of elephants standing in place reaching up with their trunks carrying torches of green leaves that breathe after death crushed at my feet trees splayed out like spent lovers legs open... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:116 Feminist Studies 41, no. 1. © 2015 by Olumide Popoola Olumide Popoola Fishing for Naija To choose. To find a way in which one can tell everything. Not just the he and she. But much more of it, all. Gestures. Opening and closing. To do both is saying quite loudly: no not now, not here, not you. John opened the door and stepped out of the car. (...) Uncle T was shifting from one of his loafers to the other, white handkerchief in hand, wiping his shiny forehead. He pulled on the other door so Karl could come out too. Karl didn’t. The bungalow door opened. Ó could hear the excitement in John’s voice. It was all relief and shit. Greetings were exchanged. Words passed back and forth. Uncle T laughed. Happy, it seemed. John laughed too. A joke. Apparently. Karl remained in the taxi. “I think you will need some privacy. We will be back in one hour.” John hugged è. Karl finally stood in the cemented driveway. “I believe we have some catching up to do.” Stepping away from the entrance the father entered the room, leaving the door wide open, turned his head, scrutinized è, two deep lines furrowing the forehead, eyes a good stare in them. They were the opposite to Karl’s, no deflection whatsoever, no putting things at bay, first, Note In this excerpt from a novel, the gender neutral Yoruba pronouns “o” and “e” have been used to replaced the English ones. Please note that the correct Yoruba character for the pronoun “e” has a grave accent and a dot underneath. Because that character is not available, it has been represented by the character è instead. Olumide Popoola 117 then processing in small bits, nothing at all, no fucking warmth as far as Karl was concerned, but all getting into you, straight away. “Carla.” The odds we bet on, the strands we hold, the time we spare, and all falls, or betrays that itch, that place we want to find where belonging meets the now, the here, the us. It was musty inside. No one had bothered to open the windows when the electricity cut off in the morning. “Sit down. What do you want? Water, soft drink?” “I’m fine,” Karl replied. The thank you was stuck in è throat. The eyes. Like whoa, all over the top. Demanding. “This is not what I’ve been expecting.” It was funny like that. This is not when I was expecting you, Karl thought. “What do you think of our country so far?” “I love it. Really.” Ó could see è father’s legs, ashy feet in leather sandals with a large flap covering the top of the foot, a small ring for the big toe. They were obviously different. Very different. Uncle T and him. No moisturisation on this front. At all. The father didn’t seem to believe in Uncle T’s shea butter products. At least not for the feet. The seat cushion shifted. The father leaned back, arms crossed over his head, touching the wall, eyes looking straight ahead. Very delaying tactic. For emphasis. For drama. As if rehearsed. But then again he’d had two weeks since Karl’s arrival in Nigeria. Two weeks of leaving everyone in limbo, just so he could now come with effing heavy artillery. “I was expecting a daughter.” And the manner of closing is always more defined, more punctuated than the question opened. It hangs on the hinges, only for effect. body ['badi] n pl bodies the entire physical structure of a human being adjective versatile 118 Olumide Popoola A mosquito was buzzing around, making the silence between their words like a spotlight. You couldn’t not look. Karl followed it with è eyes. “I always knew. As long as I can think. Mum always lets me be myself. As long as I do nothing wrong. Nothing real bad, I mean. Be polite. I want her to be proud of me. When puberty started I just said I wouldn’t pretend to be a girl no more. She understood. She knew. I had never been one.” It was hot, no fan or air-conditioning to separate the time from the... (shrink)

In 2001 hield Johan J. Graafland zijn oratie Maatschappelijk ondernemen: analyse, verantwoording en fundering. Hiermee aanvaardde hij het ambt van bijzonder hoogleraar Economie, Onderneming en Ethiek aan de Universiteit van Tilburg. Graag wil ik Johan Graafland van harte feliciteren met zijn benoeming. Ik ervaar het toch steeds weer als een bijzondere zegen als christenen zo’n positie mogen bezetten. Ik wens hem veel vruchten toe op zijn arbeid. Op de nieuwjaarsconferentie 2002 van de Vereniging voor Reformatorische Wijsbegeerte heeft Graafland een lezing (...) gegeven waarin hij enkele momenten uit zijn oratie toelichtte. Op die conferentie mocht ik als co-referent optreden. De week voorafgaande aan de conferentie was ik voor een zakenreis in Taiwan. Ik kwam vrijdagsavonds weer in Nederland terug. Door een ongelukkige samenloop van omstandigheden kreeg ik ook toen pas de tekst van de oratie van Graafland in handen. De tijd was voor mij te kort — en de onvermijdelijke jet-lag werkt dan ook niet mee — om de oratie goed te bestuderen en op vruchtbare wijze te kunnen reageren. Ik had geen andere mogelijkheid dan een ‘eigen’ verhaal te houden . Graag wil ik nu van de gelegenheid gebruik maken om inhoudelijk op de oratie van Graafland in te gaan. (shrink)

Milieufilosofisch Nederland wordt momenteel verdeeld door een controverse naar aanleiding vanrecente publicaties van de Wageningse filosofen Keulartz en Korthals. In dit artikel wil ik - aande hand van een analyse van het gebruik van het natuurbegrip bij Wim Zweers - laten zien dat Keulartz op een tot nu toe onderbelicht probleem wijst: het probleem van de veelheid vannatuurbeelden. Tegelijkertijd wil ik echter aantonen dat Keulartz' eigen, 'post-naturalistische' positie op een tegenspraak berust. Tenslotte geef ik aan hoe deze controverses zijn (...) terug tevoeren op een onvermijdelijke spanning in onze morele omgang met de natuur, en zoek ik naar een manier waarop deze spanning binnen de milieu-ethiek vruchtbaar kan worden gemaakt. (shrink)

Dutch: Bij alle aandacht die er op dit moment is voor de aard van zingevingsvragen is de analogie tussen de betekenis van taal enerzijds en leven en werkelijkheid anderzijds wel opgemerkt, maar nog nergens uitvoerig doorgelicht. Marcel Sarot voorziet in dit gemis door een zorgvuldige analyse van de structurele overeenkomsten tussen verschillende theorieën over beide vormen van betekenis. Vervolgens past hij de gemaakte onderscheidingen toe in een weerlegging van de argumenten tegen de theïstische vorm van zingeving van Elmar D. (...) Klemke en Jaap van Heerden. -/- English: The question of the meaning of life is the subject of a lively scholarly debate both in the Netherlands and abroad. I concentrate on an aspect of this question that has often been mentioned but is still waiting for a careful treatment: the analogy between linguistic meaning and the meaning of life. With respect to linguistic meaning, I distinguish between two types of theories of meaning. According to the first type of theory words are names for concepts and hence also for the structural divisions of reality to which our concepts correspond, and the meaning of a word is the concept (or thing or class of things) to which it refers. According to the second type of theory, words are tools which we use to exercise conceptual skills, and the meaning of a word is the conceptual skill exercised with that word. Corresponding to these theories of linguistic meaning, I distinguish between two types of theories of the meaning of life. According to the first type of theory, externalism, the meaning of life is determined by its relation ("reference") to a transcendent primary determinant of meaning; it is therefore independent of the "use" we make of it. According to the second type of theory, internalism, the meaning of life is determined by the use we make of it: life cannot acquire meaning without our giving meaning to it. Just as the theory which construes words as tools does not imply that we cannot use words to refer to extra-linguistic objects, internalism does not imply that reality does not provide objective grounds upon which to build our meaning. Subjective internalists argue that there is no such ground and that man has to create his own meaning ex nihilo, but objective internalists, most theists among them, argue that there are such grounds. Finally I employ the distinctions made above in a counter-argument against the anti-theistic arguments of two subjective internalists, Jaap van Heerden and Elmar D. Klemke. I show that they mistakenly suppose that the theistic alternative has to be construed along externalist lines, whereas theists themselves construe their theory of meaning along objective internalist lines, which renders it much more plausible. (shrink)

In een tweetal artikelen in dit tijdschrift heeft Henk Geertsema aandacht besteed aan de Utrechtse wijsgerige theologie. In het eerste artikel concentreerde hij zich op de bundel Hoe is Uw Naam?, terwijl hij in het tweede vooral ingaat op het werk van Vincent Brümmer. De scheiding is echter niet zo strikt; ook in het artikel over Brümmer komt Geertsema veelvuldig over Hoe is Uw Naam? te spreken. In deze reactie wil ik ingaan op Geertsema’s kritiek op de wijze waarop Gijsbert (...) van den Brink en ondergetekende in Hoe is Uw Naam? twee criteria voor de wijsgerige theologie bespreken, en deze reactie concretiseren door de meer theoretische opmerkingen toe te passen op een voorbeeld dat Geertsema zelf ter sprake brengt, dat van het berouw van God. Daarbij zal ik uitgaan van enkele passages die Geertsema in zijn artikel over Brümmer aan Hoe is Uw Naam? wijdt. (shrink)

Gedwongen worden om vrij te zijn? Jean-Jacqcues Rousseau is vaak weggezet als wegbereider van autocratisch of zelfs totalitair denken. Als bewijs daartoe wordt dan onder meer een frase uit zijn ‘Het maatschappelijk verdrag’ aangehaald. Daarin lezen we ‘dat alwie zal weigeren te gehoorzamen aan de algemene wil, er door het hele lichaam toe gedwongen zal worden’ (Boek I, 7). Maar wat is de betekenis van die frase? De auteur beargumenteert dat Rousseau niet vanzelfsprekend als een autoritaire ideoloog kan worden (...) weggezet, en ook niet als iemand die overheidsdwang vanzelfsprekend acht voor het nastreven van zijn doelstellingen. Veeleer moet hij worden begrepen als auteur van ‘constitutionele fictie’, een benadering die de auteur hier begrijpt als een denkstrategie om de fundamenten van onze democratie bloot te leggen en die ons ook in staat stelt de actuele verschijningsvorm ervan te beoordelen. (shrink)

Hoewel in de laatste jaren sterk de nadruk is gelegd op de “autonomie” van het geschrevene ten opzichte van de schrijver en diens belevingswereld, wil deze auteur graag beginnen met een persoonlijke betuiging van erkentelijkheid. Een mens is toch wel zodanig verbonden met een geesteskind dat hij lang bij zich gedragen heeft, dat hij de aandacht en de grondigheid die uit de hiervoor geplaatste reacties spreekt, alleen maar in hoge mate kan waarderen. Hij heeft ze ervaren als toonbeelden van “ontmoeting”. (...) De verschillen tussen de drie reacties laten nog eens zien dat ontmoeting verre van monotoon is. Juist ook die verschillen vond ik leerzaam. Bij de opzet van mijn repliek wil ik aan de diversiteit zo goed mogelijk recht doen door de reacties stuk voor stuk te bespreken. Af en toe zal een “intertekstuele” opmerking wenselijk of onvermijdelijk zijn. Overigens vrees ik dat binnen het bestek van deze repliek niet voldoende ingegaan kan worden op alle vragen en tegenwerpingen. (shrink)

Part philosophical meditation, part cultural critique, The Body in Pain is a profoundly original study that has already stirred excitement in a wide range of intellectual circles. The book is an analysis of physical suffering and its relation to the numerous vocabularies and cultural forces--literary, political, philosophical, medical, religious--that confront it.Elaine Scarry bases her study on a wide range of sources: literature and art, medical case histories, documents on torture compiled by Amnesty International, legal transcripts of personal injury trials, (...) and military and strategic writings by such figures as Clausewitz, Churchill, Liddell Hart, and Kissinger, She weaves these into her discussion with an eloquence, humanity, and insight that recall the writings of Hannah Arendt and Jean-Paul Sartre.Scarry begins with the fact of pain's inexpressibility. Not only is physical pain enormously difficult to describe in words--confronted with it, Virginia Woolf once noted, "language runs dry"--it also actively destroys language, reducing sufferers in the most extreme instances to an inarticulate state of cries and moans. Scarry analyzes the political ramifications of deliberately inflicted pain, specifically in the cases of torture and warfare, and shows how to be fictive. From these actions of "unmaking" Scarry turns finally to the actions of "making"--the examples of artistic and cultural creation that work against pain and the debased uses that are made of it. Challenging and inventive, The Body in Pain is landmark work that promises to spark widespread debate. (shrink)

In this paper I argue that category theory ought to be seen as providing the language for mathematical discourse. Against foundational approaches, I argue that there is no need to reduce either the content or structure of mathematical concepts and theories to the constituents of either the universe of sets or the category of categories. I assign category theory the role of organizing what we say about the content and structure of both mathematical concepts and theories. Insofar, then, as the (...) structuralist sees mathematics as talking about structures and their morphology, I contend that category theory furnishes a framework for mathematical structuralism. (shrink)

Just Business provides the first comprehensive, reasoned framework for resolving questions of business ethics and corporate governance. Innovative, accessible, and global in scope, its powerful Ethical Decision Model can be used to manage the ethical problems of business as they arise in all their complexity and variety. Just Business combines business realism with philosophical rigor, and demonstrates that it is not necessary to emasculate or to adulterate business for business to be ethical. The book benefits from Elaine Sternberg's extensive (...) experience as an academic philosopher, an international investment banker, and head of successful businesses. She is now Principal of a London-headquartered consultancy firm, and Research Fellow in Philosophy at the University of Leeds. (shrink)

The aim of this paper is to put into context the historical, foundational and philosophical significance of category theory. We use our historical investigation to inform the various category-theoretic foundational debates and to point to some common elements found among those who advocate adopting a foundational stance. We then use these elements to argue for the philosophical position that category theory provides a framework for an algebraic in re interpretation of mathematical structuralism. In each context, what we aim to show (...) is that, whatever the significance of category theory, it need not rely upon any set-theoretic underpinning. (shrink)

Benenson et al. postulate that human females evolved unique survival adaptations to facilitate maternal and grandmaternal care. This hypothesis is consistent with the broader hypothesis that female phenotypes are more ecologically optimal, but further evidence is needed to make a compelling case that sex differences in self-protection are not primarily the result of more intense sexual selection on males.

This article investigates differences in pragmatic abilities between children who have cochlear implants and their hearing peers. Recordings of 10-minute conversations between 10 children with cochlear implants and a hearing peer were transcribed. Conversation analysis provides insights into interactional troubles not evident in broader measures of number of turns, requests for clarification, topic initiation and so on used in earlier studies. How the children go about repair proves of particular interest; other-initiated repair that prompts the speaker to repeat the prior (...) utterance is, not surprisingly, more commonly produced by the children who have cochlear implants. The key contribution of this article, however, is to detail examples where children with cochlear implants choose not to initiate repair of an error made by their hearing friend. The discussion not only highlights the interactional cost of initiating repair, but also demonstrates that not doing repair can cause a breakdown in conversation. (shrink)

Elaine Kuzmeskus retraces historical sâeance sessions and retells firsthand accounts of spirits reaching from beyond the veil so that we, the living, can better understand what happens in these encounters and why.

This article examines the transference of the European Union's equal opportunity directives to the new post-socialist accessor states, most especially to Bulgaria and Romania. Drawing upon 13 interviews in Bulgaria and 12 in Romania with local institutional stakeholders — e.g. trade union deputies, ministry officials — the article shows how politico-ideological differences have bred very different gender sensibilities across Europe, East and West. It further reveals how these disparities have been downplayed, if not wholly ignored in the EU's extension eastward. (...) The study concludes that continued disregard of the historical and cultural specificities of power relations between men and women in the formerly socialist, new EU member states threatens the efficacy of the EU's `gender equality agenda' and more generally, the integrity of the EU as a self-purported democratic body. (shrink)

Much has been said about intuitionistic and classical logical systems since Gentzen’s seminal work. Recently, Prawitz and others have been discussing how to put together Gentzen’s systems for classical and intuitionistic logic in a single unified system. We call Prawitz’ proposal the Ecumenical System, following the terminology introduced by Pereira and Rodriguez. In this work we present an Ecumenical sequent calculus, as opposed to the original natural deduction version, and state some proof theoretical properties of the system. We reason that (...) sequent calculi are more amenable to extensive investigation using the tools of proof theory, such as cut-elimination and rule invertibility, hence allowing a full analysis of the notion of Ecumenical entailment. We then present some extensions of the Ecumenical sequent system and show that interesting systems arise when restricting such calculi to specific fragments. This approach of a unified system enabling both classical and intuitionistic features sheds some light not only on the logics themselves, but also on their semantical interpretations as well as on the proof theoretical properties that can arise from combining logical systems. (shrink)

Chapter Redeeming the Present Elaine Graham What does it mean to do feminist moral philosophy with notions of utopia and transformation as points of..

Within the human and social sciences, the analysis of gender is treated as an essential aspect of human behaviour. By contrast, within the church there has been little sustained or disciplined attention to the nature and underlying significance of gender, theological discourse and church policy all too often displaying their ignorance and unexamined assumptions about the crucial issues involved. Elaine Graham attempts a more detailed and critical inquiry into how an analysis of gender can affect policy, practice and discourse (...) with the church. (shrink)