Over the course of the latter part of the 20th century the notion that some animals might partake in a cultural form of life has gained growing support in the natural sciences. Iconic examples of tool using chimpanzees, sweet potato washing macaques, and milk bottle opening birds have captured scientific and popular interest alike. But at the same time that this effort to describe, define, and study animal cultures was developing, the global ecological crisis was deepening. This article explores this (...) strange juxtaposition. It offers a critical overview of the concept of animal culture as it has taken shape in the natural sciences. Building on this foundation, the article explores how and why animal cultures matter at the edge of extinction, exploring possible roles for the environmental humanities, extinction studies, and philosophical ethology, in developing new approaches to the question of animal culture in a time of escalating biodiversity loss. (shrink)

The proliferation of social media and web 2.0 applications (Facebook, MySpace, Twitter, blogs, etc.) in the previous 5 years has created a new social research opportunity, with over an estimated 552 million active daily users on Facebook (Facebook Press 2012). As with all research, boundaries must be set out to create valid and accurate data, keeping ethical practices at the forefront of the data gathering process. The lack of standardized practices requires an in-depth look into the use of such methods, (...) with focus on four major areas: 1) security for the individual, 2) anonymity, 3) safety and 4) use of mined data and information gathered by either passive or active means. (shrink)

Despite the apparent contemporary irrelevance of the Old Testament, the Adam and Eve narrative in Genesis 2–3 is a deeply engrained element within Western cultural mythology. As such it virtually demands a feminist critique, because its common interpretation as a narrative demonstrating women's inferiority and legitimizing their subordination has a mutually reinforcing relationship with the patriarchal world-view that still pervades much of Western culture. A feminist reading of Genesis 2–3 highlights the difficulties with the traditional subordinationist reading, and suggests other (...) possibilities for interpretation that relativize the absolutism of patriarchal authority claims, thereby making it possible to envisage, and work towards, a different world-order. (shrink)

We explore the relationship between ethnomethodology (EM), ethnography and the needs of managers and designers in industry, considering both ethnomethodological and industrial criteria of adequacy and explicating their relationship through the concept of “audience.” We examine a range of studies in this light, with a view to their possible candidacy as hybrid studies and identify three types of application of EM studies of work: market research, design, and business improvement. Application in the first of these fields we dub “anthropological,” in (...) that it consists in studying and reporting back on the ways of exotic people (customers). This is the application most commonly found in studies of computer supported co-operative work (CSCW). A second CSCW application, “technomethodology,” involves the introduction of EM concepts into the design process. A further application, dubbed “holding-up-a-mirror,” involves reporting back to members of a setting upon their own activities. We argue that technomethodology and holding-up-a-mirror both offer the possibility of creating hybrid disciplines. We consider the objection that improvement and design involve the introduction of value judgements that threaten the practice of EM indifference, arguing that action research can serve as a guarantee of unique adequacy (UA) by testing the researcher’s understanding as analysis in action in the setting. Furthermore, the standard of reporting required by the UA criterion contributes to the effectiveness of proposed solutions. (shrink)

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

We are even less aware of our internal organs and the physiological processes that keep us alive. In this fascinating work, Drew Leder examines all the ways in which the body is absent—forgotten, alien, uncontrollable, obscured.

Lucy Osler's piece, "Controlling the noise: A phenomenological account of Anorexia Nervosa and the threatening body," lays out an important new interpretation of anorexia. Anorexia Nervosa is no longer viewed as primarily a perceptual distortion of body-image, an obsession with thinness, or an attempt to dematerialize—to free the subject from its inert thing-like body. Rather, the body itself, and the visceral body in particular, takes on a "voice" which the anorexic experiences as demanding and threatening. Anorexic monitoring and self-starvation beckons (...) as a way to regain power over this renegade viscerality. Unfortunately, this strategy of self-empowerment is doomed to backfire; hunger, illness, and body/food... (shrink)

This paper explores the perceptions of academic staff and students to student cheating behaviours in online exams and other online assessment formats. The research took place at three Australian universities in July and August 2020 during the emergency transition to online learning and assessment in response to the COVID-19 pandemic. The study sought to inform decision making about the future of online exams at the participating universities. Quantitative and qualitative data were collected using online surveys. The findings of the study (...) led to seven key observations, most notably the need to redefine the characteristics of academic misconduct to account for changes wrought to examinations in a digital world. The study concludes with lessons learned in relation to enhancing academic integrity in digital examinations and assessments. (shrink)

Recent studies of naturalistic face‐to‐face communication have demonstrated coordination patterns such as the temporal matching of verbal and non‐verbal behavior, which provides evidence for the proposal that verbal and non‐verbal communicative control derives from one system. In this study, we argue that the observed relationship between verbal and non‐verbal behaviors depends on the level of analysis. In a reanalysis of a corpus of naturalistic multimodal communication (Louwerse, Dale, Bard, & Jeuniaux, ), we focus on measuring the temporal patterns of specific (...) communicative behaviors in terms of their burstiness. We examined burstiness estimates across different roles of the speaker and different communicative modalities. We observed more burstiness for verbal versus non‐verbal channels, and for more versus less informative language subchannels. Using this new method for analyzing temporal patterns in communicative behaviors, we show that there is a complex relationship between verbal and non‐verbal channels. We propose a “temporal heterogeneity” hypothesis to explain how the language system adapts to the demands of dialog. (shrink)

The Soul Knows No Bars compiles all of the authors' reactions to texts by Foucault, Nietzsche, Heidegger, and others.

Speaking Being: Werner Erhard, Martin Heidegger, and a New Possibility for Being Human provides an unprecedented study of the ideas and methodology originally developed by the thinker Werner Erhard, and presented in a course called The Forum, a course that has since evolved further and is offered today by Landmark Worldwide. The book is a comparative analysis that demonstrates how Erhard's rhetorical project and the philosophical project of Martin Heidegger each illuminate the other. The central claim of the authors is (...) that the dialogue of The Forum--presented here in the form of a transcript of an actual course that took place in San Francisco in December of 1989--functions to generate a language which speaks Being, that is, The Forum is an instance of what is called ontological rhetoric: a technology of communicating the unspoken realm of language that allows its listeners to create a new possibility for being human in the world. The purpose of this book is to show that this is actually accomplished in The Forum, and to demonstrate--with Heidegger's thinking presented in a series of "Sidebars" and "Intervals" alongside The Forum transcript --how Erhard did it in 1989. Through placing Erhard's language use alongside Heidegger's, the authors not only have illuminated the work of both thinkers; they also have made this extraordinary form of rhetorical pedagogy available for interdisciplinary study. (shrink)

Shanker & King (S&K) argue that information-theoretic approaches to communication are too rigid to capture the ebb and flow of communicative interactions. They advocate instead a dynamic systems approach based on the metaphor of dance. We focus on two problems arising from the dance metaphor: first, that its inherently cooperative tone contradicts basic tenets of behavioral biology; and second, that it risks obscuring rather than clarifying the details of communicative interactions.

Drew A. Hyland, one of Continental philosophy's keenest interpreters of Plato, takes up the question of beauty in three Platonic dialogues, the Hippias Major, Symposium, and Phaedrus. What Plato meant by beauty is not easily characterized, and Hyland's close readings show that Plato ultimately gives up on the possibility of a definition. Plato's failure, however, tells us something important about beauty—that it cannot be reduced to logos. Exploring questions surrounding love, memory, and ideal form, Hyland draws out the connections (...) between beauty, the possibility of philosophy, and philosophical living. This new reading of Plato provides a serious investigation into the meaning of beauty and places it at the very heart of philosophy. (shrink)

The art of living today has shifted to a continuous state of the experimental. In one of his last texts, _Telemorphosis_, renowned thinker and anti-philosopher Jean Baudrillard takes on the task of thinking and reflecting on the coming digital media architectures of the social. While “the social” may have never existed, according to Baudrillard, his analysis at the beginning of the twenty-first century of the coming social media–networked cultures cannot be ignored. One need not look far in order to find (...) oneself snared within some sort of screenification of a techno-social community. “What the most radical critical critique, the most subversive delirious imagination, what no Situationist drift could have done... television has done.” Collective reality has entered a realm of telemorphosis. (shrink)

Simondon is a secret password among certain discussions within philosophy today. As a philosopher of technology, Simondon’s work has a place at the forefront of current thinking in media, technology, psychology, and philosophy with complex accounts of man’s relationship to technology and the realm that continues to form itself via this tension between man and his technical universe. In this introduction to Simondon’s oeuvre, the reader has access to the grounding of one of the most fundamental and critical questions that (...) has been the focus of philosophy for millennia: the relationship between man and animal. (shrink)

Smaldino argues that evolutionary theories of social behavior do not adequately explain the emergence of group-level traits, including differentiation of roles and organized interactions among individuals. We find Smaldino's account to be commendable but incomplete. Our commentary focuses on a simple question that has not been adequately addressed: What is a group?

Much previous work in artificial intelligence has neglected representing time in all its complexity. In particular, it has neglected continuous change and the indeterminacy of the future. To rectify this, I have developed a first‐order temporal logic, in which it is possible to name and prove things about facts, events, plans, and world histories. In particular, the logic provides analyses of causality, continuous change in quantities, the persistence of facts (the frame problem), and the relationship between tasks and actions. It (...) may be possible to implement a temporal‐inference machine based on this logic, which keeps track of several “maps” of a time line, one per possible history. (shrink)

This paper notes the re-ignited controversy surrounding the publication of a new edition of the Diagnostic and Statistical Manual of Mental Disorders, suggesting that the early work of Michel Foucault can explain why the mere diagnosis of or criteria for mental illness remains a heated flashpoint. In particular, it argues that Foucault articulates a common issue within the philosophical foundations of psychiatry and psychology that the paper terms the ‘subjectivity problem.’ It observes, using Foucault’s work, that these disciplines treat not (...) just simple objects but complex subjects that are capable of interacting with that labelling and who are shaped by it. Drawing on the related work of Ian Hacking on kind-making as world-making, the article fleshes out why the subjectivity problem remains persistent within psychiatry and psychology as forms of knowledge, preventing them from operating as many commentators might desire them to – as pure and objective sciences. Finally, the paper reflects on the relationship of psychiatry and psychology as forms of knowledge, the manner in which they constitute their objects, and how this might shape the biopolitical episteme in which we find ourselves today. (shrink)

One of the most persistent and poignant human experiences is the sensation of longing--a restlessness perhaps best described as the unspoken conviction that something is missing from our lives. In this study, Drew M. Dalton attempts to illuminate this experience by examining the philosophical thought of Emmanuel Levinas on longing, or what Levinas terms "metaphysical desire." Metaphysical desire, according to Levinas, does not stem from any determinate lack within us, nor does it aim at a particular object beyond us, (...) much less promise any eventual satisfaction. Rather, it functions in the realm of the infinite where such distinctions as inside and outside or one and the other are indistinguishable, perhaps even eliminated. As Levinas conceives such longing, it becomes a mediator in our relation to the other--both the human other and the divine Other. -/- Dalton follows the meandering trail of Levinas's thought along a series of dialogues with some of the philosophers within the history of the Western tradition who have most influenced his corpus. By tracing the genealogy of Levinas's notion of metaphysical desire--namely in the works of Plato, Heidegger, Fichte, Schelling, and Otto--the nature of this Levinasian theme is elucidated to reveal that it is not simply an idealism, a "hagiography of desire" detached from actual experience and resulting in a disconnect between his phenomenological account and our own lives. Rather, Levinas's account of metaphysical desire points to a phenomenology of human longing that is both an ethical and religious phenomenon. In the end, human longing is revealed to be one of the most profound ways in which a subject becomes a subject, arising to its "true self," and hearing the call to responsibility placed upon it by the Other. -/- Throughout, Dalton explicates the nuance of a number of key Levinasian terms, many of which have been taken from the Western philosophical tradition and reinscribed with a new meaning. Eros, the "Good beyond being," shame, responsibility, creation, the trace, the il y a, and the holy are discovered to be deeply tied to Levinas's account of metaphysical desire, resulting in a conclusion regarding longing's role in the relationship between the finite and the Infinite.". (shrink)

Bodily pain and distress come in many forms. They can well up from within at times of serious illness, but the body can also be subjected to harsh treatment from outside. The medical system is often cold and depersonalized, and much worse are conditions experienced by prisoners in our age of mass incarceration, and by animals trapped in our factory farms. In this pioneering book, Drew Leder offers bold new ways to rethink how we create and treat distress, clearing (...) the way for more humane social practices. Leder draws on literary examples, clinical and philosophical sources, his medical training, and his own struggle with chronic pain. He levies a challenge to the capitalist and Cartesian models that rule modern medicine. Similarly, he looks at the root paradigms of our penitentiary and factory farm systems and the way these produce distressed bodies, asking how such institutions can be reformed. Writing with coauthors ranging from a prominent cardiologist to long-term inmates, he explores alternative environments that can better humanize—even spiritualize—the way we treat one another, offering a very different vision of medical, criminal justice, and food systems. Ultimately Leder proposes not just new answers to important bioethical questions but new ways of questioning accepted concepts and practices. (shrink)

Twenty years after cultivating a new orientation for aesthetics via the concept of non-photography, François Laruelle returns, having further developed his notion of a non-standard aesthetics. Published for the first time in a bilingual edition, _Photo-Fiction, a Non-Standard Aesthetics_ expounds on Laruelle’s current explorations into a photographic thinking as an alternative to the worn-out notions of aesthetics based on an assumed domination of philosophy over art. He proposes a new philosophical photo-fictional apparatus, or philo-fiction, that strives for a discursive mimesis (...) of the photographic apparatus and the flash of the Real entailed in its process of image making. “A bit like if an artisan, to use a Socratic example, instead of making a camera based off of diagrams found in manuals, on the contrary had as his or her project the designing of a completely new apparatus of philo-fiction, thus capable of producing not simply photos, but photo-fictions.” One must enter into a space for seeing the vectorial and the imaginary number. Laruelle’s philo-fictions become not art installations, but “theoretical installations” calling for the consideration of the possibility of a non-standard aesthetics being of an equal or superior power to art and philosophy, an aesthetics in-the-last-instance that is itself an inventive and creative act of the most contemporary kind. (shrink)

For Newman the Roman Catholic, the Oratorian way of life resonated with his experience as a fellow of Oriel College, Oxford: the Oratory was a place of stability that provided an opportunity for scholarship. This article examines three aspects of the Oratorian idea of scholarship: the spiritual formation of the intellect; the role of the laity in a Catholic university; and the importance of personal influence inevangelization—educational ideals that are as fundamentally important today as they were in Newman’s time.

We make three points: (1) Overlooked studies of nonhuman communication originally inspired, but no longer support, the blinkered view of mental continuity that Penn et al. critique. (2) Communicative discontinuities between animals and humans might be rooted in social-cognitive discontinuities, reflecting a common lacuna in Penn et al.'s relational reinterpretation mechanism. (3) However, relational reinterpretation need not be a qualitatively new representational process.

_ Source: _Volume 45, Issue 3, pp 341 - 357 Taking my cue from the richly dramatic character of the Platonic dialogues and how that dramatic character informs the thought therein, I attempt a reading of Heidegger’s dialogue on a country path that takes similar account of the dramatic themes of that dialogue. Accordingly, I address such themes as the fact that the characters of the dialogue are not given personal names, the fact that it is and must be a (...) dialogue that occurs on a country path, and the strange interactions of the three characters. The paper culminates in a discussion of the role of “night,” which, I argue, functions as our guiding image of Ereignis. (shrink)

According to naturalism, philosophy is part of science. Its aim is thus to acquire synthetic knowledge of the world. Philosophy's methods of discovery – its use of a priori reasoning, conceptual analysis, and thought experiments – are legitimate to the extent that they further this broader scientific aim, naturalists aver. A very different view of philosophy sees it as distinct from science in both aim and methods. Philosophy aims to discover analytic knowledge through a priori reasoning on this competing view. (...) This view of philosophy emphasizes rational intuitions as a source of evidence for the truth of the conclusions attained by a priori reasoning. Naturalism has been criticized as incompatible with realism, the view that the existence and nature of the world are independent of human conceptions of it. What naturalistic sense could be made of the idea that a scientific theory that passed every conceivable observational and theoretical test might yet be false? Isn't such a notion of truth, presupposed by realism, simply at odds with the idea that science is the arbiter of truth? Further, doesn't the attempt to marry naturalism and realism open the door to a radical kind of skepticism, one that makes it impossible to know that all our experiences of the world are not illusory? This chapter explores the nature of philosophy and philosophical theorizing from the perspective of naturalistic realism, arguing that naturalism and realism are compatible in spite of attempts to show they are not. The chapter reviews the leading arguments for incompatibility – Hilary Putnam's model‐theoretic argument (MTA) and the brains‐in‐a‐vat argument – and finds that they do not establish this conclusion. Further, it shows that the view that philosophy is distinct in aim and methods from science – a view that places its faith in the evidential warrant supplied by rational intuition – is at odds with what cognitive science has shown about the nature and reliability of these sorts of intuition. (shrink)

While impressed by much of what Mercier & Sperber (M&S) offer through their argumentative hypothesis, we question whether the specific competencies entailed in each system are adequate. In particular, whether system 2 might not require independent reasoning capabilities. We explore the adequacy of the explanations offered for confirmation bias and the Wason selection task.