BackgroundCollecting post-mortem brain tissue is essential, especially from healthy “control” individuals, to advance knowledge on increasingly common neurological and mental disorders. Yet, healthy individuals, on which this study is focused, are still understudied. The aim of the study was to explore, among healthy potential brain donors and/or donors’ relatives, attitude, concerns and opinion about post-mortem brain donation (PMBD).MethodsA convenience sampling of the general population (twins and their non-twin contacts) was adopted. From June 2018 to February 2019, 12 focus groups were (...) conducted in four Italian cities: Milan, Turin, Rome and Naples, stratified according to twin and non-twin status. A qualitative content analysis was performed with both deductive and inductive approaches. Emotional interactions analysis corroborated results.ResultsOne hundred and three individuals (49–91 yrs of age) participated. Female were 60%. Participants had scarse knowledge regarding PMBD. Factors affecting attitude towards donation were: concerns, emotions, and misconceptions about donation and research. Religion, spirituality and secular attitude were implied, as well as trust towards research and medical institutions and a high degree of uncertainty about brain death ascertainment. Family had a very multifaceted central role in decision making. A previous experience with neurodegenerative diseases seems among factors able to favour brain donation.ConclusionsThe study sheds light on healthy individuals’ attitudes about PMBD. Brain had a special significance for participants, and the ascertainment of brain death was a source of debate and doubt. Our findings emphasise the importance of targeted communication and thorough information to promote this kind of donation, within an ethical framework of conduct. Trust in research and health professionals emerged as an essential factor for a collaborative attitude towards donation and informed decision making in PMBD. (shrink)

What do we see? We are visually conscious of colors and shapes, but are we also visually conscious of complex properties such as being John Malkovich? In this book, Susanna Siegel develops a framework for understanding the contents of visual experience, and argues that these contents involve all sorts of complex properties. Siegel starts by analyzing the notion of the contents of experience, and by arguing that theorists of all stripes should accept that experiences have contents. She then introduces (...) a method for discovering the contents of experience: the method of phenomenal contrast. This method relies only minimally on introspection, and allows rigorous support for claims about experience. She then applies the method to make the case that we are conscious of many kinds of properties, of all sorts of causal properties, and of many other complex properties. She goes on to use the method to help analyze difficult questions about our consciousness of objects and their role in the contents of experience, and to reconceptualize the distinction between perception and sensation. Siegel's results are important for many areas of philosophy, including the philosophy of mind, epistemology, and the philosophy of science. They are also important for the psychology and cognitive neuroscience of vision. (shrink)

There is an important division in the human mind between perception and reasoning. We reason from information that we have already, but perception is a means of taking in new information. Susanna Siegel argues that these two aspects of the mind become deeply intertwined when beliefs, fears, desires, or prejudice influence what we perceive.

BackgroundConflict in Iraq has displaced millions of refugee youth. Warzone exposure and forced migration have unique acute and chronic impacts on youth, yet effects of exposure may not be universal across diverse refugee groups. Understanding how youth from various refugee groups are differentially affected by stress and trauma is critical to allocate resources and implement screening measures with the goal of providing early intervention.MethodTo identify the effects of warzone exposure and forced migration, a convenience sample of 48 Iraqi refugee youth (...) ages 6–17 was assessed within the first month of arrival to the United States. Youth provided self-reported severity of posttraumatic stress and anxiety symptoms; symptom severity was then compared with an existing sample of 135 Syrian refugee youth to explore whether refugee youth of different nationalities experience the same effects of warzone exposure and forced migration. These data are the baseline for a longitudinal developmental study of refugee health, which also includes parental data.ResultsSeverity of separation anxiety and negative alterations in cognition and mood were the greatest symptomatic concerns in Iraqi refugee youth. Thirty-eight percent of responding Iraqi youth showed possible indication of an anxiety disorder. Severity of posttraumatic stress symptoms was lower in Iraqi youth compared to Syrian youth. For both Iraqi and Syrian refugee youth, separation anxiety was the most significant concern, with more than 80% of both samples showing a possible indication of clinically significant separation anxiety.ConclusionThe present observational study indicated that Iraqi refugee youth experience a range of anxiety and posttraumatic stress symptoms following warzone exposure and forced migration; posttraumatic stress symptoms were less severe in Iraqi versus Syrian youth. Comparing refugee youth of different nationalities is of particular importance, as our results demonstrate that findings from one refugee population cannot easily be generalized to another. Clinical and research efforts should prioritize interventions to address separation anxiety in refugee youth, which was of concern in both samples. (shrink)

In discussions of perception and its relation to knowledge, it is common to distinguish what one comes to believe on the basis of perception from the distinctively perceptual basis of one's belief. The distinction can be drawn in terms of propositional contents: there are the contents that a perceiver comes to believe on the basis of her perception, on the one hand; and there are the contents properly attributed to perception itself, on the other. Consider the content.

"The aim of this contribution is to study three central revisions that Habermas has carried out in the course of developing his theory of communicative action, together with some of the criticisms raised by those revisions. A reflection is suggested concerning whether Habermas’ project of grounding a critical theory of society on communicative action is definitively threatened after those revisions.".

In “What is the state-of-the-art on lucid dreaming? Recent advances and ques- tions for future research”, Ursula Voss and Allan Hobson provide a detailed view of the features characterizing lucid dreaming and put forward four innovative hy- potheses to explain why and how lucid dreaming occurs, as well as how lucid dream states are related to other states of consciousness. Their aim is to show that not only is there benefit to studying lucid dreaming in itself, as this would give (...) us a deeper understanding of dream consciousness, but also that it is an im- portant endeavor because of the kind of conscious state lucid dreaming is. To be sure, Voss and Hobson make important in-roads into the empirical study of lucid dreaming that ought to sprout new and exciting research in the area. As I will show, however, there remains much conceptual work to be done. In this comment- ary I tease out three aspects of Voss and Hobson’s view that would greatly bene- fit from philosophical consideration. First, I highlight the lingering confusion with what exactly insight is, and I point to how one might go about clarifying this no- tion. Second, I argue that our understanding of insight and meta-awareness in lu- cid dreaming could be greatly increased by looking at how these concepts are used and understood in relation to meditative states. Last, I explore the role of the body in lucid dreaming and argue that one’s bodily awareness in lucid dreams is far more multi-faceted than at it might at first seem. (shrink)

Peirce considera a matemática uma ciência informativa realmente capaz de aumentar nosso conhecimento. Isso significa que a matemática não é limitada à análise conceitual, mas possui um objeto real de investigação. O coração da visão peirciana da matemática é que o raciocínio matemático não é desenvolvido somente por meio de conceitos gerais, mas lida com um inevitável elemento de individualidade. A conclusão de uma inferência indutiva pode conter informação que não está absolutamente presente nas suas premissas, podendo vir a ser (...) somente por meio de trabalho concreto por parte do matemático. Peirce descreve esse trabalho como observação e experimentação sobre diagramas individuais. Enquanto a idéia de um elemento individual na matemática já está presente em Kant (e pode também ser traçada até Aristóteles), a sua base está na diferença entre Kant e Peirce acerca da análise categorial. A abordagem semiótica peirciana da matemática implica uma mudança, do plano do objeto denotado para o do próprio signo. Isso vale tanto para as inferências geométricas como para as inferências algébricas, que Peirce pode igualar nesse aspecto. Em ambos os casos, o elemento individual da matemática deve ser encontrado dentro do próprio diagrama, sem referência ao objeto denotado. Enquanto o diagrama é em todo caso um token, isso não pode explicar sua individualidade essencial, para cujo fim a justaposição indicial de suas partes deve ser examinada. (shrink)

Este estudo buscou analisar como os currículos se originaram, estabelecendo como ponto de partida a tradição romana e sua arqueologia do saber jurídico, para, em seguida, adentrar nas reflexões em torno da ciência e da técnica na modernidade, desnudando aspectos valiosos a fim de se (re)pensar uma pauta humanista nessa seara. Como opção teórico-metodológica, adotou-se a abordagem de natureza qualitativa, com ênfase na revisão de literatura. Como resultado, ficou evidente a necessidade concreta de um modelo de educação jurídica que possa (...) romper com a configuração socioeducacional atual e que seja capaz de assegurar a junção equilibrada entre o Humanismo, a Ciência, a Técnica, as Artes. (shrink)

One kind of substantial critique which has been raised by several philosophers against the so called higher order perception theory , advocated for mainly by William Lycan, concerns the combination of two important claims: that qualia are wide contents of perceptual experiences, and that the subject becomes aware of what the world is like by perceiving her own experiences of the world. In what sense could we possibly watch our own mental states if they are representations whose content and qualitative (...) character is determined by factors that are external to the mind? And, furthermore, how can we become aware of what the world is like by means of this process? Fred Dretske says that all we could become aware of by this alleged activity are activities of the nervous system. But being aware of what e.g., a certain colour is like to us, does not seem to be the same as being aware of what a particular nervous activation pattern is like to us. Barry Maund points out that it is not ruled out that the representational vehicle and the representational object share some properties, nor that it is in virtue of having certain properties that a mental state has the content it does. If it were the case that the properties of the representational states showed some iconic resemblance relation to that which they represent, there could perhaps be some point in watching them. But again, we have little reason for thinking that this is the case. It seems improbable that an experience of red would be red, i.e., that the representational vehicle would have these properties. The important issue is: what features could the representational vehicle possibly have that would make it suitable as an object for inner sense and, in turn, would enable us to become aware of what it is like for us to perceive external objects by “looking” at the representation of these objects? I will explore these questions in this paper. (shrink)

This study explores the possibilities of identification and belonging in a socio-religious space that contains multiple communal boundaries. It is based on narrated accounts of White Christian German women living in Berlin, Germany, who have converted to Islam. Their shared cultural background with other White German women, their new Islamic religion, and, for some, their intermarriage affiliation with Muslims, position these women in a complex relation to the multiple communities within this space. This intersectional positioning opens up possibilities for constructing, (...) negotiating and articulating religious, cultural, and gender identification and belonging. This study aims to investigate how these women construct notions of gender, Islam and Muslimness, and how they position themselves in relation to communal boundaries of identification and belonging. It also explores the sense they make of their positionings, and how these are expressed in their daily lives. To this end, the research describes their encounters in the spheres of the community and the family. The research aims to contribute to an enhanced understanding of gutes Leben, the human flourishing, of White German women who have converted to Islam. (shrink)

The paper considers the possibility of rethinking and practising revolutionary politics in contemporaneity, through a look at the legacy of 20th-century revolutionary thought-practice and revolutionary events in the 21st century, which experiment with the constitution of revolutionary power without seizing the governmental power. Going from the historical situation, that the revolution “eats its children”, I argue that a true revolution does not mean taking power, but on the contrary, abolishing the instance of concentrated power. The revolution must be reconceived and (...) put on the map of history as an emancipatory process of establishing a policy of equality, which is the creation of a universal space of politics for ‘all’ or ‘anyone’ without the Other. This presupposes the conceptualisation and redefinition of the revolutionary subject, the revolutionary method, and the revolutionary organization. (shrink)

The introduction of social distancing, as part of efforts to try and curb the spread of the COVID-19 pandemic, has brought about drastic disruption to the world of the performing arts. In the UK the majority of professional orchestral musicians are freelance and therefore self-employed. These players, previously engaged in enjoyable, busy, successful, portfolio careers, are currently unable to earn a living carrying out their everyday work of performing music, and their future working lives are surrounded by great uncertainty. The (...) aim of the present study was to examine how established professional musicians are experiencing this period, and to look for similarities and differences between the experiences of musicians in the middle of their performing careers, with those of older players. Single semi-structured interviews were carried out over Zoom with 24 freelance, self-employed orchestral musicians; 12 mid-career musicians aged 35–45, and 12 seasoned musicians aged 53 and over. Thematic analysis identified themes common to both groups: the loss of a much-loved performing career, missing music making and colleagues, and anxiety about the future of the music profession. It also identified differences between the two groups: challenges to their identity as a musician, the extent of their anxiety about finances, the extent of their emotional distress, attitudes toward practicing and engaging in collaborative music making, and confusion over future career plans. Findings are discussed with reference to lifespan models of musicians' career development, the PERMA model of wellbeing, and the concept of resilience. (shrink)

El artículo expone las limitaciones que el liberalismo de Nozick presenta para sancionar ciertas conductas omisivas. Los postulados de su obra «Anarquía, Estado y utopía» fundamentan una concepción negativa de la libertad y, en consecuencia, asientan los pilares de un «Estado mínimo» que protege a sus ciudadanos, esencialmente, contra las agresiones de terceros. De esta forma, el texto expone que dichos postulados permiten la imposición de prohibiciones, pero no tanto de obligaciones (normas de mandato o «normas de hacer»). Se vislumbra (...) de este modo que el liberalismo nozickiano adolece de obstáculos teóricos para sancionar algunas conductas omisivas que ocasionan o permiten peligros y resultados especialmente graves. (shrink)

In this paper I argue that it's possible that the contents of some visual experiences are influenced by the subject's prior beliefs, hopes, suspicions, desires, fears or other mental states, and that this possibility places constraints on the theory of perceptual justification that 'dogmatism' or 'phenomenal conservativism' cannot respect.

Feet play a crucial role in migration, and experiences of death and hopes for new life are etched into migrants’ soles. In the face of complex and fraught ethical debates that have largely been deontological and teleological in tone, this article employs feet and footwashing as heuristic devices to suggest the need for receiving communities to develop a multi-textured virtue-based response alongside these. Cultivation of a habitus rooted in attention to bodies, service, power subversion, mutuality and confession could lead to (...) new life both for those in migration and those long settled. (shrink)

Orthodoxy assumes that the first-person thoughts of an individual are anchored to a stable object. I challenge this assumption by arguing that “I” is polysemous. The perspectival anchor of a first-person thought could be the bearer of the thought, the agent, the bearer of perception, or a body, to name just a few options. These different possible anchors do not form a unity. So, a unified or minimal self cannot, without argument, be posited as the stable anchor of on individual’s (...) first-person thoughts. I show how the polysemy of “I” can be analyzed in terms of polysemous mental files. (shrink)

Recently, the thesis that experience is fundamentally a matter of representing the world as being a certain way has been questioned by austere relationalists. I defend this thesis by developing a view of perceptual content that avoids their objections. I will argue that on a relational understanding of perceptual content, the fundamental insights of austere relationalism do not compete with perceptual experience being representational. As it will show that most objections to the thesis that experience has content apply only to (...) accounts of perceptual content on which perceptual relations to the world play no explanatory role. With austere relationalists, I will argue that perceptual experience is fundamentally relational. But against austere relationalists, I will argue that it is fundamentally both relational and representational. (shrink)

This book reconstructs the impact of Plato's words for the modern reader. In the Republic, Plato presented his schematization of human intellectual development, and called for collaboration between writer and reader. The response presented in this book results in a new theoretical framework for engaging with Plato's dialogues. Susanna Saracco analyzes the epistemic function of Plato's written words and explores Plato's higher order pedagogy, in which students are not mere learners and teachers are not the depositories of the truth.

The paper addresses the particular modality of the end, which is manifested in a pervasive sense of constant, immediate, and real threat from the total destruction of the planet, global conflicts, and the extinction of the human species (viruses and pandemics, natural disasters, the nuclear threat, and the threat of artificial intelligence). The theme of the end is introduced by presenting the most important and current eschatological theories of radical political-philosophical thought, especially those of the left-wing, post-Marxist province. These include (...) the work of W. Benjamin, J. Taubes, G. Agamben, S. Žižek and A. Badiou, who derive their political theology from St. Paul. The aim of this paper is to demonstrate how the most radical political thinkers, in a context where the emancipatory potential of concepts that could provide a framework for political continuity in times of crisis has been exhausted, turn to an ephemeral, otherworldly realm where political hope is constructed on theological concepts. In the concluding section, the paper puts forth the argument that the avoidance of the end is contingent upon the postulation of the political emancipatory potential in theological terms. This entails the imbuing of the aforementioned potential with theological concepts such as renunciation, self-control, and self-sacrifice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:666 Feminist Studies 44, no. 3. © 2018 by Feminist Studies, Inc. Lana Dee Povitz To See and Be Seen: In Conversation with JEB August 12, 2017; a hot, bright morning. Ariel and I disembark at the train station in Takoma, DC, and head toward the waiting car. In the driver’s seat is one of the most important photographers of lesbian lives in the United States, Joan E. (...) Biren, popularly known as JEB. Decades before social media made images of nearly anything accessible to nearly anyone with a web connection, JEB published Eye to Eye: Portraits of Lesbians in 1979—in her words, “The first lesbian [photography] book that was going to say LESBIAN on the cover and have real people with real faces and first names on the inside.”1 A videographer later in her career, JEB made her mark traveling around the country in the late 1970s and early 1980s with her Dyke Show.2 Formally titled Lesbian Images in Photograph : 1850–the present, this constantly evolving visual and audio performance featured between three hundred and four hundred slides of lesbians or lesbian-like women from 1850 to the present.3 At the crest 1. Joan E. Biren, phone interview with Ariel Goldberg, October 10, 2017. Transcript in author’s possession. 2. JEB toured with the Dyke Show in the United States and Canada from 1979 to 1985. See Sophie Hackett, “Queer Looking,” Aperture 218 (Spring 2015): 40–45. 3. Ibid. On “lesbian-like” women and finding lesbians throughout history before the consolidation of the identity category, see Judith M. Bennett, “‘Lesbian-Like’ and the Social History of Lesbianisms,” Journal of the History of Sexuality 9, nos. 1–2 (January–April 2000): 1–24; David M. Halperin, “The First Homosexuality?” in his How to Do the History of Homosexuality Lana Dee Povitz 667 of the women’s liberation movement, audiences crowded together wherever they could to see the show—in living rooms, garages, church basements, community centers, and feminist bookstores—sitting rapt on the ground or on folding chairs. For many in these all-women spaces, JEB’s slides were the first images of women like them they’d ever seen. It’s Ariel who has arranged today’s interview, doing research for the book they’re writing about the influence of the twentieth century’s LGBTQ photographers on contemporary mainstream image culture. Ariel Goldberg is a photographer and poet who crisscrosses New York City working as an adjunct on different college campuses. The more they tell me about JEB in the weeks leading up to this meeting, the more I sense something genealogical afoot. Each representing the white, Jewish, middle -class,antiracist-lesbian-grassroots activism of their respective eras, both JEB and Ariel are self-taught, collaborative, and accountable to their circles of activist/artist friends. They pursue projects with or without (usually without) institutional support and brim with interests that hover between marginal and hot. As for me, I’m a historian, tagging along for the ride. I know little about photography, its practitioners, or its technologies, but I’m dipping into a new research project about the impact of social-movement participation on activist lives. And, aware of JEB’s role as a documentarian of (Chicago: The University of Chicago Press, 2002): 48–80; Leila Rupp, Sapphistries : A Global History of Love Between Women (New York: New York University Press, 2011); Valerie Traub, Thinking Sex with the Early Moderns (Philadelphia : University of Pennsylvania Press, 2016). See also Cait McKinney, “‘Finding the Lines to My People’: Media History of Queer Bibliographic Encounter,” GLQ: Journal of Gay and Lesbian Studies 24, no. 1 (January 2018): 55–83. For a discussion of queer desire for belonging based in literature, see Christopher Nealon, Foundlings: Lesbian and Gay Historical Emotion Before Stonewall (Durham: Duke University Press, 2001).  Ariel Goldberg, by Lana Dee Povitz. 668 Lana Dee Povitz social justice movements, including women’s and gay liberation, as well as her theoretical contributions to the early lesbian-separatist collective known as the Furies Collective, I am curious what this veteran activist life looks like now. Ariel and I speculated about JEB on the ride down from New York. We know she... (shrink)

This paper defends the Content View: the thesis that all visual experiences have contents.

This paper defends a principle I call Equal Treatment, according to which the rationality of a belief is determined in precisely the same way as the rationality of any other state. For example, if wearing a raincoat is rational just in case doing so maximizes expected value, then believing some proposition P is rational just in case doing so maximizes expected value. This contrasts with the popular view that the rationality of belief is determined by evidential support. It also contrasts (...) with the common idea that in the case of belief, there are two different incommensurable senses of rationality, one of which is distinctively epistemic. I present considerations that favor Equal Treatment over these two alternatives, reply to objections, and criticize some arguments for Evidentialism. I also show how Equal Treatment opens the door to a distinctive kind of response to skepticism. (shrink)

Perception is our key to the world. It plays at least three different roles in our lives. It justifies beliefs and provides us with knowledge of our environment. It brings about conscious mental states. It converts informational input, such as light and sound waves, into representations of invariant features in our environment. Corresponding to these three roles, there are at least three fundamental questions that have motivated the study of perception. How does perception justify beliefs and yield knowledge of our (...) environment? How does perception bring about conscious mental states? How does a perceptual system accomplish the feat of converting varying informational input into mental representations of invariant features in our environment? -/- This book presents a unified account of the phenomenological and epistemological role of perception that is informed by empirical research. So it develops an account of perception that provides an answer to the first two questions, while being sensitive to scientific accounts that address the third question. The key idea is that perception is constituted by employing perceptual capacities - for example the capacity to discriminate instances of red from instances of blue. Perceptual content, consciousness, and evidence are each analyzed in terms of this basic property of perception. Employing perceptual capacities constitutes phenomenal character as well as perceptual content. The primacy of employing perceptual capacities in perception over their derivative employment in hallucination and illusion grounds the epistemic force of perceptual experience. In this way, the book provides a unified account of perceptual content, consciousness, and evidence. (shrink)

As a final project for a business and society course, students presented analyses of ethical dilemmas in business settings; each dilemma was different, chosen either from the student’s personal business experience or from a recent business news event. Students identified multiple decision criteria (financial, ethical, etc.) relevant to the dilemma and then recommended a decision, reflecting a prioritizing of the multiple decision criteria. The goal of this research was to learn whether personal experience led to different decision priorities. Analyses from (...) 121 students taken from six semesters of the course were sorted by choice of topic, as well as by which decision criterion was given top priority. Results showed significant differences (Chi-square value of 38.50562, significance level of 5.45963E-10) between the personal examples and the news examples. Students typically put ethical concerns first when analyzing news events. However, whenit came to personal events, more self-serving concerns often took priority. These disparate results suggest that even when knowledge is gained from study of theory and cases, it may not be applied to dilemmas that arise in students’ own experiences. (shrink)

This is the Stanford Encyclopedia of Philosophy entry on the contents of perception.

In this paper, I argue that certain perceptual relations are represented in visual experience.

In this paper I argue that causal relations between objects are represented in visual experience, and contrast my argument and its conclusion with Michotte's results from the 1960's.

The Venezuelan migration crisis has displaced over six million people and is the Americas’ largest forced migration. Nearby countries have received the majority of the displaced and initially showed an impressive welcome to Venezuelans, regardless of whether they may be considered migrants, asylum seekers, or refugees. However, host country responses have mainly been uncoordinated, siloed, and impromptu. This paper examines the solidarities and tensions within the individual country responses of Venezuela’s closest Latin American and Andean neighbors: Colombia, Ecuador, Peru, Chile, (...) and Brazil. The number of displaced people leaving Venezuela has steadily increased since 2015 yet limited long term-planning and inclusion of migrants in host communities has led to a growth in xenophobia. Additionally, many Latin American host nations have erected new barriers that make legal entry or residency forms more difficult for migrants to obtain. The COVID-19 pandemic has compounded these issues as host countries grapple with supporting and offering resources to their citizens in addition to migrants. However, some promising regional solutions could be applied in a more coordinated regional approach to help ensure that host countries and IOs supporting them can better extend enduring solidarity and inclusion to Venezuelans. These solutions include longer-term visa options, such as the new Colombian 10-year visa, that can help regularize and include Venezuelans over a prolonged period. A particularly recommended approach would be the regional application of an inventive Latin America humanitarian-orientated accord, the Cartagena Declaration, a forward-thinking concept with a potential that has never been realized. The Cartagena Declaration could offer more comprehensive protection and fairer access to rights beyond temporary measures. (shrink)

Essays by an international team of scholars in Latin literature and ancient philosophy explore the understanding of emotions (or 'passions') in Roman thought and literature. Building on work on Hellenistic theories of emotion and on philosophy as therapy, they look closely at the interface between ancient philosophy (especially Stoic and Epicurean), rhetorical theory, conventional Roman thinking and literary portrayal. There are searching studies of the emotional thought-world of a range of writers including Catullus, Cicero, Virgil, Seneca, Statius, Tacitus and Juvenal. (...) Issues of debate such as the ethical colour of Aeneas's angry killing of Turnus at the end of the Aeneid are placed in a broad and illuminating perspective. Written in clear and non-technical language, with Greek and Latin translated, the volume opens up a fascinating area on the borders of philosophy and literature. (shrink)

This article examines a small subset of late antique veil imagery – depictions and descriptions of veils in motion – in visual and literary sources including churches, synagogues, and descriptions of the veil of the temple in Jerusalem. Architectural veils played a role in the demarcation of space, the creation of spectacle and sacrality, and the orchestration of social relations and hierarchies. By exploring the ways in which late ancient subjects envisioned, encountered, and “thought with” veils, we can chart the (...) ways that dynamics of covering and uncovering, sight and secrecy, and vision and touch, converged with ideas about gender, desire, and the sacred. (shrink)

Women and men respond differently to mock news stories about new developments in science and technology, with women associating more risk and less benefit than do men with reported developments overall. Interview data were used to construct a survey instrument designed to probe for differences in underlying attitudes that might explain this outcome. Results from administration of the questionnaire reveal that women are more likely than men to agree with "antiscience" statements. The assertion that women and men can be thought (...) of as members of distinct cultures is invoked to provide a theoretical explanation for the data. (shrink)

German philosophy as it is today can best disprove the various theories of "Historical Reason." Philosophic thought seems to go its necessary way regardless of immediate historical and social situations.

Experiential consciousness is characterized by subjectivity: There is something it is like to be a subject of experience – a first-personal perspective, a what-it-is-like-for-me. In this paper I defend two proposals. First, I contend that to understand the subjectivity of consciousness we must turn to the subject: we are embodied sub- jects of experience. Thus, I argue, the subjectivity of experiential consciousness should be understood as a bodily subjectivity. Sec- ond, if we take this approach, I propose that we can (...) finally begin to explain the structure of experiential consciousness as subjective by looking at certain bodily processes in particular interoception. (shrink)