Publisher Summary This chapter describes the different aspects of the theory of mind and autism. Difficulty in understanding other minds is a core cognitive feature of autism spectrum conditions. It is found that normal 3- to 4-year-olds already know that the brain has a set of mental functions, such as dreaming, wanting, thinking, and keeping secrets. In contrast, children with autism appear to know about the physical functions, but typically fail to mention any mental function of the brain. Children with (...) autism, when studied under experimental conditions, have been shown to have difficulties both in the production of deception and in understanding when someone else is deceiving them. People with autism-spectrum conditions are clearly having mentalizing difficulties for reasons different from those seen in people with learning difficulties or those who are blind or deaf, since a deficit can be revealed even in the highest functioning individuals with an autism-spectrum condition in whom general comprehension problems can be ruled out. (shrink)

Individuals with autistic spectrum disorder (ASD) display diverse deficits in social, cognitive and behavioral functioning. To date, there has been mixed findings on the profile of executive function deficits for high-functioning adults (IQ >70) with ASD. A conceptual distinction is commonly made between “cold” and “hot” executive functions. Cold executive functions refer to mechanistic higher-order cognitive operations (e.g., working memory), whereas hot executive functions entail cognitive abilities supported by emotional awareness and social perception (e.g., social cognition). This study aimed to (...) determine the independence of deficits in hot and cold executive functions for high-functioning adults with ASD. Forty-two adults with ASD (64% male, aged 18-66 years) and 40 age and gender matched controls were administered The Awareness of Social Inference Test (TASIT; emotion recognition and social inference), Letter Number Sequencing (working memory) and Hayling Sentence Completion Test (response initiation and suppression). Between-group analyses identified that the ASD group performed significantly worse than matched controls on all measures of cold and hot executive functions (d =.54-1.5). Hierarchical multiple regression analyses revealed that the ASD sample performed more poorly on emotion recognition and social inference tasks than matched controls after controlling for cold executive functions and employment status. The findings also indicated that the ability to recognise emotions and make social inferences was supported by working memory and response initiation and suppression processes. Overall, this study supports the distinction between hot and cold executive function impairments for adults with ASD. Moreover, it advances understanding of higher-order impairments underlying social interaction difficulties for this population which, in turn, may assist with diagnosis and inform intervention programs. (shrink)

Chief Executive Officers and other organizational leaders can affect how corporate social responsibility initiatives are perceived in their organizations. However, in order to be successful with regard to promoting CSR, leaders need to have strong network competencies and to move beyond charismatic leadership. In this paper we offer a critique of charismatic leadership as it relates to CSR, posit that the intellectual stimulation brought about by transformational leadership is more important in this regard, propose that internal and networking is a (...) leadership competence highly relevant to CSR, and emphasize the importance of working through highly credible opinion leaders in promoting CSR. (shrink)

Titles and abstracts for the Pitt-London Workshop in the Philosophy of Biology and Neuroscience: September 2001.

For more than sixty years, surgeons have used bioethical strategies to promote patient self‐determination, many of these now collectively described as “informed consent.” Yet the core framework—understanding, risks, benefits, and alternatives—fails to support patients in deliberation about treatment. We find that surgeons translate this framework into an overly complicated technical explanation of disease and treatment and an overly simplified narrative that surgery will “fix” the problem. They omit critical information about the goals and downsides of surgery and present untenable options (...) as a matter of patient choice. We propose a novel framework called “better conversations.” Herein, surgeons provide context about clinical norms, establish the goals of surgery, and comprehensively delineate the downsides of surgery to generate a deliberative space for patients to consider whether surgery is right for them. This paradigm shift meets the standards for informed consent, supports deliberation, and allows patients to anticipate and prepare for the experience of treatment. (shrink)

Business Ethics, the Environment & Responsibility, Volume 31, Issue 2, Page 546-561, April 2022.

Crisis events, such as the COVID-19 pandemic, can have a devastating effect on communities and the care professionals within them. Over recent years, arts-based interventions have helped in a wide range of crisis situations, being recommended to support the workforce during and after complex crisis but there has been no systematic review of the role of arts-based crisis interventions and whether there are cogent themes regarding practice elements and outcomes. We, therefore, conducted a systematic review to (i) define the arts-based (...) change process used during and after crisis events, and (ii) explore the perceptions of intermediate and long-term mental health benefits of arts-based interventions for professionals in caring roles. Our search yielded six studies (all qualitative). All data were thematically aggregated and meta-synthesized, revealing seven practice elements (a safe place, focusing on strengths and protective factors, developing psychosocial competencies to support peers, emotional expression and processing, identifying and naming the impact of the crisis, using an integrative creative approach, and cultural and organizational sensitivity) applied across all six studies, as well as a range of intermediate and long-term benefits shared common features (adapting, growing, and recovering; using the community as a healing resource; reducing or preventing symptoms of stress or trauma reactions, psychophysiological homeostasis). The ways in which these studies were designed independently from one another and yet used the same practice elements in their crisis interventions indicates that there is comparability about how and why the arts-based practice elements are being used and to what effect. Our findings provide a sound basis and meaningful parameters for future research incorporating quantitative and qualitative approaches to firmly establish the effectiveness of art-based interventions, and how arts can support cultural sensitivity, acceptability and indicated outcomes, particularly those relating to stress and trauma during or following a crisis. (shrink)

We argue that the type of meta-learning proposed by Binz et al. generates models with low interpretability and falsifiability that have limited usefulness for neuroscience research. An alternative approach to meta-learning based on hyperparameter optimization obviates these concerns and can generate empirically testable hypotheses of biological computations.

In 2016, the Colorado legislature passed an amendment to Colorado’s medical proxy law that established a process for the appointment of a physician to act as proxy decision maker of last resort for an unrepresented patient (Colorado HB 16-1101: Medical Decisions For Unrepresented Patients). The legislative process brought together a diverse set of stakeholders, not all of whom supported the legislation. Following passage of the statutory amendment, the Colorado Collaborative for Unrepresented Patients (CCUP), a group of advocates responsible for initiating (...) the legislative process, coordinated a unique effort to engage these stakeholders in the creation of a set of voluntary guidelines to assist facilities and individual careproviders in the implementation of policies and procedures enabled by the statute. This article delineates the questions and concerns of stakeholders, describes how those issues were addressed within the guidelines, and proposes additional opportunities for research to assess the impact of the legislation in Colorado. (shrink)

The authors in this edited volume reflect on their experiences with culturally relevant pedagogy-as students, as teachers, as researchers-and how these experiences were often at odds with their backgrounds and/or expectations.

In Spoils of War, a diverse group of distinguished contributors suggest that acts of aggression resulting from the racism and sexism inherent in social institutions can be viewed as a sort of "war," experienced daily by women of color.

In many animal species, the early development of the embryo follows a stereotypic pattern of cell cleavage, lineage allocation and generation of tissue asymmetry leading to delineation of the body plan with three primary embryonic axes. The mammalian embryo has been regarded as an exception and primary body axes of the mouse embryo were thought to develop after implantation. However, recent findings have challenged this view. Asymmetry in the fertilised oocyte, as defined by the position of the second polar body (...) and the sperm entry point, can be correlated with the orientation of the animal–vegetal and the embryonic–abembryonic axes in the preimplantation blastocyst. Studies of the pattern of morphogenetic movement of cells and genetic activity in the peri‐implantation embryo suggest that the animal–vegetal axis of the blastocyst might presage the orientation of the anterior–posterior axis of the gastrula. This suggests that the asymmetry of the zygote that is established at fertilisation and early cleavage has a lasting impact on the delineation of body axes during embryogenesis. BioEssays 23:508–517, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

Cigarette smoking and other addictive behaviors are among the main preventable risk factors for several severe and potentially fatal diseases. It has been argued that addictive behavior is controlled by an automatic-implicit cognitive system and by a reflective-explicit cognitive system, that operate in parallel to jointly drive human behavior. The present study addresses the formation of implicit attitudes towards smoking in both smokers and non-smokers, using a Go/NoGo association task, and behavioral and electroencephalographic measures. The GNAT assesses, via quantifying participants’ (...) reaction times, the strength of association between a target category and either pole of an evaluative dimension. EEG analysis is performed to determine the temporal course of the event-related potential components underlying Go/NoGo decisions and implicit attitude formation. Both smokers and non-smokers showed prolonged reaction times to smoking-related pictures when the pictures were coupled with positive evaluative words. This indicates negative implicit attitudes towards smoking in both groups alike at the time point of the behavioral response. However, only the non-smokers, not the smokers, were found to show a delay of the N200 component in the incongruent condition. This is interpreted as reflecting ambivalent or even positive implicit attitudes towards smoking in the smoker group at the time point of the N200. Our study thus provides evidence for the hypothesis that implicit attitudes are subject to changes within several hundred milliseconds after stimulus presentation, and can be altered in the course of their formation. (shrink)

Jacqueline Taylor presents an original reconstruction of Hume's social theory, which examines the passions and imagination in relation to institutions such as government and the economy. She goes on to examine Hume's system of ethics, and argues that the principle of humanity is the central concept of Hume's Enlightenment philosophy.

The field of AI safety seeks to prevent or reduce the harms caused by AI systems. A simple and appealing account of what is distinctive of AI safety as a field holds that this feature is constitutive: a research project falls within the purview of AI safety just in case it aims to prevent or reduce the harms caused by AI systems. Call this appealingly simple account The Safety Conception of AI safety. Despite its simplicity and appeal, we argue that (...) The Safety Conception is in tension with at least two trends in the ways AI safety researchers and organizations think and talk about AI safety: first, a tendency to characterize the goal of AI safety research in terms of catastrophic risks from future systems; second, the increasingly popular idea that AI safety can be thought of as a branch of safety engineering. Adopting the methodology of conceptual engineering, we argue that these trends are unfortunate: when we consider what concept of AI safety it would be best to have, there are compelling reasons to think that The Safety Conception is the answer. Descriptively, The Safety Conception allows us to see how work on topics that have historically been treated as central to the field of AI safety is continuous with work on topics that have historically been treated as more marginal, like bias, misinformation, and privacy. Normatively, taking The Safety Conception seriously means approaching all efforts to prevent or mitigate harms from AI systems based on their merits rather than drawing arbitrary distinctions between them. (shrink)

Jean-Luc Nancy élabore, depuis quelques années, une philosophie première où le concept d’« être-avec » occupe une place centrale. Celui-ci a suscité son lot d'interprétations. Une des critiques faite à l’encontre du concept est articulée selon l’angle éthique, plus particulièrement en ce qui a trait à la pluralité. En effet, en amalgamant « être » et « avec », Nancy annihilerait, comme Heidegger, la nécessaire pluralité de la vie en commun. C’est ce débat que nous voulons ici commenter. Nous commencerons (...) en explicitant le concept d’être-avec chez Nancy. Dans un deuxième temps, nous développerons les arguments de ceux qui reprochent à Nancy de ne pas avoir réussi à faire droit à la pluralité. Pour nous aider à y voir plus clair, nous utiliserons les travaux de Franco Volpi et de Jacques Taminiaux qui ont analysé les causes de ce déni heideggérien de la pluralité. Nous présenterons leur investigation dans la troisième section. Enfin, nous montrerons que l’être-avec nancéen, bien loin de dénier la pluralité, lui donne toute son ampleur. (shrink)

Samkara has been regarded by many as the most authoritative Hindu thinker of all time. A great Indian Vedantin brahmin, Samkara was primarily a commentator on the sacred texts of the Vedas and a teacher in the Advaitin teaching line. This book serves as an introduction to Samkara's thought which takes this as a central theme. The author develops an innovative approach based on Samkara's ways of interpreting sacred texts and creatively examines the profound interrelationship between sacred text, content and (...) method in Samkara's thought. The main focus of the book is on Samkara's teaching method. This method is, for Samkara, based on the Upanishads' own; it is to be employed by Advaitin teachers to draw pupils skilfully towards that realisation which is beyond all words. Consequently, this book will be of interest not only to students and scholars of Indian philosophy, but to all those interested in the relation between language and that which is held to transcend it. (shrink)

What does the Kantian realm of ends look like? To partially answer that question, game theory will be used to analyse how Kantians would handle situations of strategic interaction. Starting from a thorough understanding of Kant's categorical imperative, three purportedly Kantian game theoretical models will be analysed and argued to be inconsistent with the categorical imperative. As these existing models are unfit for analysing strategic interaction in the realm of ends, a genuinely Kantian model will be constructed by adding the (...) concepts of ‘moral field’, ‘moral range’ and ‘Kantian utility function’ to the standard game‐theoretical model. Throughout the paper, the prisoner's dilemma will be used both as a case study and as a ground for argumentation. (shrink)

The ability to learn complex tasks is fundamental to being human. Rahman and Gray examine this process in the context of learning to play a simple video game, using a tool called SpotLight to examine the low‐level process of skill and strategy improvements during this process. This paper was awarded the Allen Newell Best Student‐Led Paper Award at ICCM 2019.

Apart from the scientific unknowns and technological barriers that complicate the development of medical neuroimaging applications, various relevant actors might have different ideas on what is considered advancement or progress in this field. We address the challenge of identifying societal actors and their different points of view concerning neuroimaging technologies in an early phase of neuroimaging development. To this end, we conducted 16 semistructured interviews with societal actors, including governmental policy makers, health professionals, and patient representatives, in the Netherlands. We (...) show how the contextual aspects of applications and underlying features of the ideal health system determine the desirability. Neuroimaging developments are perceived as innovations that will optimize the current health system or as opportunities to change existing structures and practices of the current health system more radically. Insights into and understanding of these visions show incongruence between visions regarding desirable medical neuroimaging use and potential conflicting visions regarding the embedding of neuroimaging applications. We conclude that it is possible to prospectively identify incongruent visions and analyze when these visions will most likely come into conflict with each other. Such an analysis might provide a reflective space, beyond personal and political interest, suitable as a starting point for joint reflection and mutual learning in order to manage medical neuroimaging innovations towards more responsible applications. (shrink)

First published in 1999, this book brings together the extensive modern evidence for innate imitation in babies. Modern research has shown imitation to be a natural mechanism of learning and communication which deserves to be at centre stage in developmental psychology. Yet the very possibility of imitation in newborn humans has had a controversial history. Defining imitation has proved to be far from straightforward and scientific evidence for its existence in neonates is only now becoming accepted, despite more than a (...) century of enquiry. In this book, some of the world's foremost researchers on imitation and intellectual development review evidence for imitation in newborn babies. They discuss the development of imitation in infancy, in both normal and atypical populations and in comparison with other primate species, stressing the fundamental importance of imitation in human development, as a foundation of communication and a precursor to symbolic processes. (shrink)

Do neurobiologists aim to discover natural kinds? I address this question in this chapter via a critical analysis of classification practices operative across the 43-year history of research on long-term potentiation. I suggest that this 43-year history supports the idea that the structure of scientific practice surrounding LTP research has remained an obstacle to the discovery of natural kinds as philosophers of science have traditionally conceived them.

In this rich and detailed study of early modern women's thought, Jacqueline Broad explores the complexity of women's responses to Cartesian philosophy and its intellectual legacy in England and Europe. She examines the work of thinkers such as Mary Astell, Elisabeth of Bohemia, Margaret Cavendish, Anne Conway and Damaris Masham, who were active participants in the intellectual life of their time and were also the respected colleagues of philosophers such as Descartes, Leibniz and Locke. She also illuminates the continuities (...) between early modern women's thought and the anti-dualism of more recent feminist thinkers. The result is a more gender-balanced account of early modern thought than has hitherto been available. Broad's clear and accessible exploration of this still-unfamiliar area will have a strong appeal to both students and scholars in the history of philosophy, women's studies and the history of ideas. (shrink)

Using narrative descriptions of the author's own lived-experience of her ethnic heritage, Martinez offers a systematic interrogation of the social and cultural norms by which certain aspects of her Mexican-American cultural heritage are both retained and lost over generations of assimilation. Combining semiotic and existential phenomenology with Chicana feminism, the author charts new terrain where anti-racist, anti-sexist, and anti-homophobic work may be pursued.

The Caribbean Philosophical Association’s project of shifting the geography of reason requires five specific commitments of attunement: (1) to the languages we use, (2) to our expressive and perceptive capacities, (3) to the communities in which we are engaged and the ones we aspire to engage within, (4) to building culture through political struggle, and (5) to our situatedness and irreducible interconnectedness. Each of these commitments is developed toward identifying the mutually constructive relationship between communicology and creolization.

_Explores convergences between the ideas of Friedrich Nietzsche and African American thought._.

Emancipatory practice development (ePD) is a practitioner‐led research methodology which enables workplace transformation. Underpinned by the critical paradigm, ePD works through facilitation and workplace learning, with people in their local context on practice issues that are significant to them. Its purpose is to embed safe, person‐centred learning cultures which transform individuals and workplaces. In this article, we critically reflect on a year‐long ePD study in an acute care hospital ward. We explore the challenges of practice change within systems, building collective (...) strength with frontline collaborations and leadership to sustain new learning cultures. Our work advances practice development dialogue through working closely with the underpinning theories. Our critique analyses how ePD can enact and sustain change within a complex system. We argue that ePD works to strengthen safety cultures by challenging antidemocratic practices through communicative action. By opening communicative spaces, ePD enables staff to collectively deliberate and reach consensus. Their raised awareness supports staff to resist ways of working which conspire against safe patient care. Sustainability of practice change is fostered by the co‐operative democracies created within the frontline team and meso level enablement. We conclude that the democratising potential of ePDt generates staff agency at the frontline. (shrink)

continent. 2.2 (2012): 152–154 Levi R. Bryant. The Democracy of Objects . Ann Arbor, MI: Open Humanities Press. 2011. 316 pp. | ISBN 9781607852049. | $23.99 For two decades post-anarchism has adopted an epistemological point of departure for its critique of the representative ontologies of classical anarchism. This critique focused on the classical anarchist conceptualization of power as a unitary phenomenon that operated unidirectionally to repress an otherwise creative and benign human essence. Andrew Koch may have inaugurated this trend in (...) 1993 when he wrote his influential paper entitled “Post-structuralism and the Epistemological Basis of Anarchism.” Koch’s paper certainly laid some of the important groundwork for post-anarchism’s continual subsumption of ontology beneath the a priori of an epistemological orientation, and his work continues to be cited as an early and important venture into post-anarchist philosophy. The problem is that Koch could not conceive of an anti-essentialist and autonomous ontological system, one not subject to regulation or representation by the human mind. Consequently, he was forced to assert a subjectivist claims-making ego as the foundation of a post-structuralist anarchist politics. Saul Newman was indebted to this heritage insofar as he also posited the ego (extrapolated from the writings of Max Stirner) and the subject (extrapolated from Jacques Lacan’s oeuvre ) as the paradoxical ‘outside’ to power and representation. Todd May fell into a similar trap in his book The Political Philosophy of Post-structuralist Anarchism when he wrote that “[m]etaphysics [...] partakes of the normativity inhabiting the epistemology that provides its foundations.” 1 Whereas Newman’s approach did not necessarily foreclose the possibility of metaphysics—at least to the extent that he began with the subject of the Lacanian tradition (wherein the subject is believed to be radically split between thinking and being)—May completely foreclosed the possibility of any escape from the reign of the epistemological. There laid the impasse of yesterday’s post-anarchism. This impasse at the heart of the project of post-anarchism has forced Koch, Newman, May, and many others, to come to similar conclusions about the place of ontology in post-anarchist scholarship. The post-anarchists have all formulated a response strikingly similar to Koch’s argument that any representative ontology ought to be dismantled and dethroned in favour of “a conceptualization of knowledge that is contingent on a plurality of internally consistent episteme .” 2 By dismissing all ontologies as suspiciously representative and as incessantly harbouring a dangerous form of essentialism, post-anarchists have overlooked the privilege that they have placed on the human subject, language, and discourse, at the expense of the democracy that the human subject shares with other animals, objects, and beings in the world. This epistemological characterization of post-anarchism has held sway for far too long. It is not by chance that post-anarchism, as a concept, was first formulated by Hakim Bey as an “ontological anarchism,” 3 and subsequently repressed by the canon of post-anarchist authors. Perhaps Bey’s ontological anarchism also lacked the ‘rigour’ required of today’s scholarly audience and for these two reasons (at least) he has received very little credit for his inaugurating efforts into post-anarchism. In any case, I want to challenge this reluctance and revive the roots of post-anarchism. Levi Bryant gives us a reason to believe that we can achieve the promise of Bey’s ontological anarchism without sacrificing the scholarly standard of rigour. Levi Bryant’s newest open-access book, The Democracy of Objects , is a tour de force . His book challenges post-anarchists to take their radical critique of representation a step further by questioning the “hegemony that epistemology currently enjoys in philosophy.” Bryant maintains that post-structuralism, and radical anti-humanisms, only appear to reject the subject as the locus of political agency. Their rejection is actually more of a disavowal, a replacement of the human subject with the equally human order of language or discourse. What post-structuralism attempts to elucidate is the manner in which the subject is colonized by the Other of language, discourse and social relations. What here appears as a movement away from the determining subject of humanism and existentialism is only replaced with the determining apparatuses of structures as they are conceived by astute analysts of political culture. Post-structuralism thus re-enters the anthropocentric discourse to the extent that the cultural analyst believes himself capable of conceiving the determinative structures of society. In contradistinction to the claims of post-structuralism and post-anarchism, the role of the ontologist is not to suture the gap between epistemology and the real but to de-suture it, as Bryant puts it: “[o]ntology does not tell us what objects exist, but that objects exist, that they are generative mechanisms.” Above all else, the role of ontology, for post-anarchists, ought to be a real de-centering of the subject in relation to other objects in the non-human world such that the subject becomes conceived as one object among others within a living democracy of equality. This inevitably leads to the conclusion that objects exist whether or not the subject or analyst is there to represent them: they represent themselves and are autonomous from our dictation, just as each object finds its autonomy in relation to other objects. Ontology must now be distinguished from representation. We must shift the terms of the debate and interrogate the hegemony that epistemology has been afforded within post-anarchist philosophy. At least two possibilities are now permitted. On the one hand, one could intervene into the reigning mode of philosophy, namely epistemology, by latching onto concepts from meta-ethical philosophy. Meta-ethics allows one to easily separate the ontological from the epistemological and to answer very particular questions about each in order to formulate an overarching meta-ethical position. 4 Post-anarchism is particularly adept at this task because of its resounding ability to frame itself as an ethical political philosophy in relation to the strategic political philosophy of classical Marxism. On the other hand, Bryant argues that “[p]erhaps the best way to defeat [the privilege currently held by epistemology] is to shift the terms of debate.” Shifting the terms of debate is also something that post-anarchists have been very good at doing. Thus, instead of asking the question ‘how do representative ontological systems harbour concealed epistemological orientations toward the political?’ one might ask ‘ do epistemological orientations toward the political always harbour representative and subject-centred ontological systems?” The genius of Bryant’s book rests in its ability to convincingly argue for the radical autonomy of being and of objects. This claim speaks to some of the most compelling theories of the political in anarchist and marxist political philosophy (for instance, hegemony, representation, democracy, and so on) and it re-stages the political drama of our times across a much wider terrain. The fallacy of strategic political philosophy in the Marxist tradition, as Todd May quite correctly points out, is that it remains committed to a concept of power that is unitary in its analysis, unidirectional in its influence, and utterly repressive in its effect. Similarly, Bryant’s ontology allows one to argue that there is a fallacy that occurs “whenever one type of entity is treated as the ground or explains all other entities.” Whereas May’s post-structuralist anarchism moved away from the fallacy of the unitary analysis of power, whereby subjects are constituted by the influence of a single site of power, it nonetheless remained committed to a tactical political philosophy which is monarchical in the final analysis . It remains monarchical to the extent that the human world, the world of epistemology, is treated as the yardstick of democracy. Bryant’s argument is quite instructive: “[w]hat we thus get is not a democracy of objects or actants where all objects are on equal ontological footing [...] but instead a monarchy of the human in relation to all other beings.” The real fallacy is thus not against strategic political philosophy but philosophy itself and the way it has played out over so many centuries. “The epistemic fallacy,” writes Bryant, “consists in the thesis that proper ontological questions can be fully transposed into epistemological questions.” The point that Bryant is making relates to the way ontology is today always reduced to an epistemology and thereby loses its significance as a philosophical question. This book should be applauded for its novelty and its thesis ought to be taken seriously by post-anarchists today. Because of this book, and the attendant post-continental movement that is being called ‘speculative realism,’ we can now distinguish three stages in the life of post-anarchism. First, we can deduce what Süreyya Evren has described as its ‘introductory period.’ The introductory period of post-anarchism is defined by its inability to side-step the ontological problem in the literature of classical anarchism. During this period, post-anarchism needed to distinguish itself from classical anarchism while nonetheless remaining committed to its ethical project. The second period overcomes the problem of the separation of post-anarchism from classical anarchism by re-reading the classical tradition as essentially post-anarchistic. Some of the critiques of post-anarchism—especially that from Cohn & Wilbur 5 —are included into this period insofar as post-anarchism, for them, was always already anarchism. Whereas the first and second phases have included only explicitly anarchist literature under their rubric of worthwhile investigation, in the third period this no longer holds true. To be certain, the second period permitted the incorporation of post-structuralist literature into post-anarchist discussions (but always with a certain amount of reservation). This third period, the one that is to come—the one that is already here if only we would heed its call—will not take such care with attempts at identification or canonization. Indeed, post-anarchism is already here, like a seed beneath the snow, waiting to be discovered. Levi Bryant teaches us that the third period is already here: and yet where is it? NOTES 1) Todd May. The Political Philosophy of Post-Structuralist Anarchism . University Park, PA: Pennsylvania State University Press. 1997. 2. 2) Andrew Koch. “Post-structuralism and the Epistemological Basis of Anarchism” [1993] in Post-Anarchism: A Reader . Eds. Duane Rousselle & Sureyyya Evren. London: Pluto Press. 2011. pp. 23-40. 3) Bey, Hakim. “ Post-Anarchism Anarchy .” 1987. 4) I have attempted to do this in my paper on Bataille’s post-anarchism; see Duane Rousselle. “Georges Bataille’s Post-anarchism.” Journal of Political Ideologies . 17(3): in press. 5) Jesse Cohn & Shawn Wilbur. “ What’s Wrong with Post-anarchism? ” 2010. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 36.2 (2003) 148-167 [Access article in PDF] Disciplinary Landscaping, or Contemporary Challenges in the History of Rhetoric Jacqueline Jones Royster Imagine that we have the privilege of viewing a terrain with its mountains, valleys, rivers and streams, with its flora and fauna, with its creatures that fly, walk, swim, and slither. What does it mean to understand such a geographical space in a richly textured, (...) full-bodied way and to recognize the many ways that we might appreciate and showcase dimensions of that view? What we choose to showcase depends materially on where on the landscape we stand and what we have in mind. The imperative is to recognize that the process of showcasing space is an interpretive one, one that acknowledges a view and often re-scopes that view in light of aesthetic sensibilities—values, preferences, beliefs. We landscape. We select, focus, and develop, bringing more clearly and vibrantly into view particular features that we frame and foreground, while simultaneously disregarding or minimizing other features and dimensions that we might have selected, developed, and showcased instead.Highlighting landscaping as an interpretive process underscores the extent to which interpretive enterprises are contingent more generally on perception and more specifically on the limitations of perception. In order to make sense of what is before us, we select, focus, and fine-tune the view that we are perceiving or imagining, and we assign to those perceptions value and meaning. We are limited by the choices we make and by the mechanisms and processes we use in shaping them into something that we care about and can persuade others to care about as well.Using landscaping as a metaphor for disciplinary knowledge-making offers a mechanism for understanding two provocative challenges. One is to recognize that whatever we currently know about rhetorical history as a disciplinary landscape is situated on a larger terrain of developed and undeveloped possibilities. A second challenge is to understand on an operational [End Page 148] level, rather than just a theoretical one, that knowledge is less truth for all time, space, and conditions than it is interpretation. In other words, scholars such as Burke, Foucault, Geertz, 1 and so on have helped us to see more clearly over the last few decades that we actually create and filter meaning from more elaborate perceptive possibilities, making sense of what we see based on ideological frameworks and social practices. In recognizing knowledge as an interpretive enterprise, a social construction, the imperative becomes the task of connecting theory with scholarly action in order to both theorize and engage in other scholarly activities more systematically. We are well challenged, thereby, to articulate the limitations of historical and current practices and the scholarship produced by such practices; to sustain perspectives that assume, rather than minimize, a fuller terrain where other views participate kaleidoscopically in the knowledge-making process; and to establish a more generous accreditation system capable of accounting for a more richly endowed rhetorical landscape and for more dynamic possibilities for understanding that landscape.How do we demonstrate in the history of rhetoric that we are cognizant of and informed by the knowledge that a territory, even an abstracted and often stylized domain of an intellectual territory, is endowed by various contingencies, as well as various dimensions of materiality? How do we make evident an understanding that the textures created by such variability can be brought to dynamic relief, enhanced, appreciated, and flexibly configured and reconfigured in valuation processes and in knowledge-making processes? Further, how do we bring such an understanding to bear in an academic domain such as rhetorical history where there is a deeply entrenched habit of standing in one place (that is, in territories deemed Western), shaping inquiries with a particular set of interests in mind (for example, the desires and experiences of elite males), and interestingly disregarding some features even within its own scope (for example, the desires and experiences of women or people from non-elite classes)? How do we engage in such endeavors with Western rhetorics, when these traditions of theory and... (shrink)

Resumo: O psicanalista e teórico social Erich Fromm (1900-1980) alcançou fama mundial e foi largamente traduzido em nosso país nos anos sessenta e setenta do século passado, mas posteriormente encontram-se poucas referências às suas obras na literatura acadêmica brasileira. O objetivo do nosso texto não é expor a teoria de Fromm em seus múltiplos aspectos, mas retomar a sua crítica ao naturalismo freudiano, como uma forma de subsidiar a discussão contemporânea acerca do caráter universal ou etnocêntrico da interpretação psicanalítica do (...) mito edípico. Palavras-chave: Fromm; Complexo de Édipo; Freud Erich Fromm and the critique of the universality of the Oedipus Complex Abstract: The psychoanalyst and social theorist Erich Fromm (1900-1980) achieved worldwide fame and was widely translated in our country in the sixties and seventies of the last century, but later there are few references to his works in Brazilian academic literature. The objective of our text is not to expose Fromm's theory in its multiple aspects, but to resume his critique of Freudian naturalism, as a way to support the contemporary discussion about the universal or ethnocentric character of the psychoanalytic interpretation of the Oedipal myth Key-words: Fromm; Oedipus Complex; Freud Erich Fromm et la critique de l'universalité du complexe d'Œdipe Résumé: Le psychanalyste et théoricien social Erich Fromm (1900-1980) a acquis une renommée mondiale et a été largement traduit dans notre pays dans les années soixante et soixante-dix du siècle dernier, mais plus tard il y a peu de références à ses œuvres dans la littérature académique brésilienne. L'objectif de notre texte n'est pas d'exposer la théorie de Fromm dans ses multiples aspects, mais de résumer sa critique du naturalisme freudien, comme un moyen d'appuyer la discussion contemporaine sur le caractère universel ou ethnocentrique de l'interprétation psychanalytique du mythe œdipien. Mots-clés: Fromm; Complexe d'Œdipe; Freud Data de registro: 22/12/2022 Data de aceite: 23/08/2023. (shrink)