In a series of formal studies and less formal applications, Hong and Page offer a ‘diversity trumps ability’ result on the basis of a computational experiment accompanied by a mathematical theorem as explanatory background (Hong & Page 2004, 2009; Page 2007, 2011). “[W]e find that a random collection of agents drawn from a large set of limited-ability agents typically outperforms a collection of the very best agents from that same set” (2004, p. 16386). The result has been extremely influential as (...) an epistemic justification for diversity policy initiatives. Here we show that the ‘diversity trumps ability’ result is tied to the particular random landscape used in Hong and Page’s simulation. We argue against interpreting results on that random landscape in terms of ‘ability’ or ‘expertise.’ These concepts are better modeled on smother and more realistic landscapes, but keeping other parameters the same those are landscapes on which it is groups of the best performing that do better. Smoother landscapes seem to vindicate both the concept and the value of expertise. Change in other parameters, however, also vindicates diversity. With an increase in the pool of available heuristics, diverse groups again do better. Group dynamics makes a difference as well; simultaneous ‘tournament’ deliberation in a group in place of the ‘relay’ deliberation in Hong and Page’s original model further emphasizes an advantage for diversity. ‘Tournament’ 2 dynamics particularly shows the advantage of mixed groups that include both experts and non-experts. As a whole, our modeling results suggest that relative to problem characteristics and conceptual resources, the wisdom of crowds and the wisdom of the few each have a place. We regard ours as a step toward attempting to calibrate their relative virtues in different modelled contexts of intellectual exploration. (shrink)

The men who talk most about the valor of Lee and of the blood of the brave Confederate dead are those who never smelt powder or engaged in battle. Most of them were at a table, either on top or und...

Wild places are rich with meaning. This runs contrary to accounts of vast undeveloped regions like the Arctic as being devoid of meaning (and thus open for—or even in need of—resource exploitation) and to accounts that dismiss conceptualizations of the Arctic as containing substantial wilderness landscapes as an invalid colonial concept. There is rather an unappreciated commonality between Indigenous conceptions of place and conceptualizations of wilderness: both recognize undeveloped landscapes as substantial founts of meaning that are not the (...) product of their own projections. Their senses of these meanings are not equivalent but overlap in important respects and are shared by many cultures across the globe, thus challenging premises of relativism and of meaning as merely locally produced. Furthermore, meaning is a topic often overlooked or marginalized in the context of climate change adaptation and nature preservation. The Arctic is considered as a specific case study to illustrate these points as it is one of the world's largest undeveloped areas and is particularly affected by climate change. The Arctic is rich with meaning for the Inuit and other residents who depend on it for sustenance. It also contains some of the most extensive and least developed or otherwise impacted and manipulated landscapes on the planet—a relatively small portion of which is protected as parks and wilderness, though substantial in comparison to temperate or tropical regions. Climate change threatens not only the traditional subsistence livelihoods of Arctic residents, but also the emergent meanings that inhere in these landscapes. Simultaneously, the meaning and value of protected Arctic landscapes, particularly those designated as wilderness, is also under duress. Climate change is impacting the Arctic more than many other areas, posing a threat to its meanings as a home and as a wilderness. Acknowledging the centrality of meaning, while rejecting the “received idea” inherited from constructivist thought that meaning is overlaid on a passive landscape open for—or even in need of—human created meanings, can lead to new approaches to nature preservation and to human adaptation in the era of climate change. (shrink)

When solving a complex problem in a group, should group members always choose the best available solution that they are aware of? In this paper, I build simulation models to show that, perhaps surprisingly, a group of agents who individually randomly follow a better available solution than their own can end up outperforming a group of agents who individually always follow the best available solution. This result has implications for the feminist philosophy of science and social epistemology.

Philosophy as Interplay and Dialogue is an original and stimulating collection of essays. It covers conceptual and critical works relevant to current theoretical developments and debates. An international group of philosophers of education come together each summer on a Greek island. This book is the product of their diligent philosophical analysis and extended dialogues. To deploy their arguments, the authors draw on classical thinkers and contemporary prominent theorists, such as Badiou and Malabou, with fresh and critical perspectives. This book thus (...) makes an original contribution to the field. (Series: Studies on Education, Vol. 5) [Subject: Philosophy of Education]. (shrink)

This paper explores the use of art to recreate violent mythological landscapes in Roman domestic ensembles. Focusing on the Niobids found in two imperial horti it argues that the combination of sculpture and landscape exerted a powerful imaginative effect over ancient viewers, drawing them into the recreated mythological world. Mythological landscape paintings also offered a view out onto a mythological realm, fostering the illusion of direct access to the spaces of myth. However, these fantasy landscapes need to be (...) seen in the light of the associations which natural landscapes held in the Roman imagination. Recreations of mythological landscapes in domestic art express the desire to incorporate the natural world into the domestic sphere but through the presence of violent events they also highlight the inherent powers of those landscapes and the gods who frequent them. They speak to a yearning to immerse oneself in myth and the natural realm, yet also warn of the perils of such a desire. (shrink)

This article examines the cultural and artistic context of one of the most famous Roman frescoes, the Odyssey Landscapes. It argues that the painting's fictive portico frame would have evoked in the Roman viewer the experience of the ambulatio, the act of walking for leisure and contemplation that came to be an essential element of a properly Hellenized otium. The painted portico thus puts the viewers in the proper frame of mind to appreciate the intellectual associations of the painting (...) as they walk with Odysseus on a parallel journey of philosophical reflection. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Graffiti and Colonial Unknowing:A Comment on Mishuana Goeman's "Caring for Landscapes of Justice in Perilous Settler Environments"Anna Cookin "caring for landscapes of justice in Perilous Settler Environments," Dr. Goeman shows how the NDN Collective's initiatives, Chemehuevi photographer Cara Romero's Tongvaland project, and the works of Gabrieliño Tongva artist Mercedes Dorame "exemplify communities of care" that work toward "the unmapping of settler terrains" ("Caring for Landscapes" 51). (...) Her address highlights how these cartographic art productions are processes of (re)mapping that challenge colonial spatialities. Drawing on Michi Saagig Nishnaabeg scholar Leanne Betasamosake Simpson's poem "i am graffiti," Goeman frames these art works as Indigenous graffiti, insofar as they are everyday acts of resurgence1 that resist erasure and enact rematriation.My comments aim to articulate how Romero's and Dorame's works both reveal and disrupt a colonial unknowing by showing the cracks of settler colonial spatiality. I take Goeman's address to illustrate that the changing of minds and unsettling of settler identity will not occur through argumentation, facts, and figures alone, but rather through aesthetic and cartographic practices that "provide a way of seeing Indigenous futurities and relationalities" ("Caring for Landscapes" 52).Maps as Tools of Settler ColonialismIn order to highlight how these art practices enact a kind of (re)mapping that breaks through the veneer of colonial permanence, we first need to consider the way mapping transforms land into property in the service of Indigenous erasure and land dispossession. In her address, Goeman offers a short history of what is now called Los Angeles through the lens of dispossession that occurs through "international claiming of property and burgeoning US property law" ("Caring for Landscapes" 53). Tovaangar was divided into Spanish (and [End Page 64] then Mexican) land grants that, after 1846, were "registered under the US as property" (Goeman, "Caring for Landscapes" 53; emphasis added). The Land Act of 1851 "established the domestication of the California landscape under US governance" by legitimating existing Mexican land rights and mapping out territory yet "unclaimed" ("Caring for Landscapes" 54). The mapping of this so-called "unclaimed" territory propelled a violent erasure of California Indians by "establishing new and ongoing commerce centers" ("Caring for Landscapes" 53). Land was transferred into property—as a thing owned—without "the consent of those who … lived on the land since time immemorial, following the settler structure of passing land between Christian nations" ("Caring for Landscapes" 53). By showing how property rights legitimate conquest and violence, Goeman illustrates how mapping has been (and continues to be) an "essential settler-colonial tool to domesticate land in Southern California and propel development" ("Caring for Landscapes" 54). While she demonstrates how the mapping of Tovaangar using 493 hand-drawn Diseños maps served to sever Indigenous communities (and their relationships with land, such as the Gabrieliño Tongva with the San Gabriel Mountains), she emphasizes that this is an ongoing process that has not been left in a distant past. Newer maps that may seem more objective and scientific with "better models of scale or a more realist representation" remain, at their core, maps of dispossession ("Caring for Landscapes" 54).The very desire to objectively determine location by assigning latitude and longitude reveals a colonial spatiality, which "territorialize[s] the physical landscape by manufacturing categories and separating land from people" and conceives of space in terms of property logics (Goeman, "[Re]Mapping Indigenous Presence" 296). In addition to Indigenous land dispossession, this colonial spatiality rejects relationality by creating dualist boundaries between human and non-human, in which land is the raw material for human development and the creation of culture. Cherokee philosopher Brian Burkhart speaks of relationality in terms of locality, which he defines as "being-fromthe-land, knowing-from-the-land, and meaning-from-the-land" (Indigenizing Philosophy xvii). The severing of locality can be understood in terms of the transformation of land as relative to inert matter to be acted upon. Mapping serves as a tool of settler colonial erasure insofar as it delocalizes "land as the relational ground of kinship" into "land as a mere object that only has meaning or value in relation to people" ("Indigenizing Philosophy... (shrink)

This collection of photographs uncovers the mystery and beauty of a part of the country that for most people is hidden in plain view, Places of Grace reveals both the physical splendor and the natural history of a ten-state region encompassing Illinois, Nebraska, Wisconsin, Minnesota, Iowa, Missouri, Kansas, Ohio, Indiana, and Michigan. Open Places of Grace and be guided through forest, wetland, and prairie into the heart of the undiscovered Midwest. From the prairie grasses of western Nebraska to the boreal (...) forests of Michigan's Upper Peninsula, this volume delights the eye and fires the imagination with unexpected images of lands that yet retain the marks of their primeval origins. (shrink)

Since the mid-1980s and especially after the early 1990s, women's organizations have increased exponentially throughout Africa as have the arenas in which women have been able to assert their varied concerns. Women are organizing locally and nationally and are networking across the continent on an unprecedented scale. They have in many countries been aggressively using the media to demand their rights in a way not evident in the early 1980s. In some countries they are taking their claims to land, inheritance (...) and associational autonomy to court in ways not seen in the past. Women are challenging laws and constitutions that do not uphold gender equality. In addition, they are increasingly moving into government, legislative, party, NGO and other leadership positions previously the nearly exclusive domain of men. In these and other ways women have taken advantage of the new political openings that occurred in the 1990s, even if the openings were limited and precarious. This second generation of activism is markedly different from the earlier post-independence generation of women's mobilization. The reasons for these shifts are varied: the rise of multi-partyism and demise of military rule; the growing influence of the international women's movement; shifting donor strategies; the expansion of the use of the cell phone and the Internet in the late 1990s; coupled with a significant increase in secondary and university educated women. The article explores the major changes in women's mobilization in Africa by contrasting the current women's movements with those that emerged after independence. (shrink)

This article argues that gaushalas, or cow shelters, in India are mobilized as sites of Hindutva or Hindu ultranationalism, where it is a “vulnerable” Hindu Indian nation—or the “Hindu mother cow” as Mother India—who needs “sanctuary” from predatory Muslim males. Gaushalas are rendered spaces of production of cows as political, religious, and economic capital, and sustained by the combined and compatible narratives of “anthropatriarchy” and Hindu patriarchy. Anthropatriarchy is framed as the human enactment of gendered oppressions upon animal bodies, and (...) is crucial to sustaining all animal agriculture. Hindu patriarchy refers to the instrumentalization of female and feminized bodies as “mothers” and cultural guardians of a “pure” Hindu civilization. Both patriarchies commodify bovine motherhood and breastmilk. which this article frames as a feminist issue. Through empirical research, this article demonstrates that gaushalas generally function as spaces of exploitation, incarceration, and gendered violence for the animals. The article broadens posthumanist feminist theory to illustrate how bovine bodies, akin to women's bodies, are mobilized as productive, reproductive, and symbolic capital to advance Hindu extremism and ultranationalism. It subjectifies animal bodies as landscapes of nation‐making using ecofeminism and its subfield of vegan feminism. (shrink)

Streets of Crocodiles is a walk on the wild side, an expedition down a melancholy boulevard of dreams.---J. Hoberman, film critic, Village Voice, author of The Red Atlantis: Communist Culture in the Absence of Communism --Book Jacket.

London-based company ScanLab Projects is a multi-disciplinary commercial collaboration between architect, artist, coders and designers who utilize technologies surrounding 3D laser scanning in their practice. Inherent in the manner their projects are pitched is through reference to the photographic as technological process. Central to their engagement with the light detection and ranging (LiDAR) scanning apparatus is a consideration of the relationality between virtual or digital object and what could be determined as extrinsic or ‘real’ terrain. In Post-lenticular Landscapes, 2017, (...) ScanLab created a series of LiDAR scans of Yosemite National Park. The landscape, presented as a stereoscopic film work where the spectator flies through an ephemeral black and white point cloud, is contextualized relationally to a certain photo-historical context and lineage: As Yosemite is synonymous with the advent of photographic process through the work of Muybridge, Watkins, Woods and Adams, the work revisits an archetypal image of the American sublime. In this text, I unpack ScanLab’s usage and conceptualization of LiDAR scans referentially to an understanding of the photographic. By considering how ScanLab frames our understanding of the project through the technological apparatus, the text attempts to problematize the scans by reading them through a particular art historic heritage. In this context, I posit alternate ways of reading the work, specifically through reference to the image of Yosemite that has proliferated across the desktops of Apple computers since 2014. Furthermore, through a reading of metonymy in the writing of Eelco Runia, the eerie as understood by Mark Fisher and in relation to Lev Manovich’s description of photorealism, I propose that the future of the mediation and understandings of machinic vision are to be thought with a reconsidered notion of the photographic. (shrink)

The recent rapprochement between Science and Technology Studies and Political Science is induced by the broadened understanding of political action. The debate concerning the nature of ``the political'' produces an important question concerning the possibilities of an issue- or object-oriented focus for understanding political action. The purpose of this article is to contribute to this debate through an analysis of how relations between material and social entities are continuously recontextualized and decontextualized in social and political interaction. The authors discuss established (...) approaches to explain the concept of virtualization. Virtualization is then used in a case study on the implementation of manure regulation in East Fryslân, the Netherlands, to illustrate how cases or issues are virtualized in political decision making, which produces initial presumptions that carry conclusive weight. The authors conclude that a broad understanding of the political in both STS and PS can only be sustained through an understanding of how relations between social and material entities are continuously decontextualized and recontextualized in political and social interaction. (shrink)

It is now more than a decade since the release of the Royal Society and Royal Academy of Engineering’s seminal report on nanosciences and nanotechnologies. The report, for the first time, brought together the spectrum of scientific and societal issues underpinning the emergence of the technology. In articulating 21 recommendations, the RA/RAEng provided the United Kingdom Government—and others—with an agenda on how they could, and should, deal with the disparate aspects of the technology. The report provides a baseline to measure (...) progress against. By focusing on the eight recommendations that dealt specifically with regulation and governance, I reflect on the extent, and nature, of this progress; identify key actors in shaping the evolving governance framework; and, importantly, distinguish areas where progress appears to have lagged. (shrink)

Physical literacy, a concept introduced by Britain’s physical education and phenomenological scholar, Margaret Whitehead, who aligned the term with her monist view of the human condition and emphasis that we are essentially embodied beings in-the-world, is a foundational hub of recent physical education curricular revision. The adoption of the term serves a political purpose as it helps stakeholders advocate for the educational, specifically literacy, rights of the whole child. Yet, one might wonder what impact conceptual shifts of becoming “physically literate” (...) in lieu of becoming “physically educated” have on physical education research and practice. Terms such as “reading” the game and metaphors that describe the body as an “instrument of expression” are entering the lexicon of physical education but from a seemingly cognitive frame of reference. Arguably, the extent to which the adoption of physical literacy has on dissolving Cartesian views of the body and the mechanization of movement it performs has yet to be questioned. This article thus acts as an invitation to explore physical literacy in a Merleau-Pontian inspired act of inscribing the world through movement and how a reading of a reversible imprint might awaken a more fluent sense of what it means to become physically literate as new curricular pathways in the field of physical education emerge. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2017 Heft: 216 Seiten: 225-248.

ABSTRACT A review of Songs of Nature, a study by John Sallis of the landscapes of the modern Chinese artist Cao Jun, with philosophical emphases on the notion of landscape, this analysis widens out to a relevance to all creative work. It homes in on the comparative or intercultural overlap between Western and Eastern traditions. as well as that between painting and music and the other senses. The focus is on the elemental. Art is at base a return to (...) nature with earth and sky as the horizons of what it means to be human. (shrink)

Over the last several decades, scholars and practitioners have progressively acknowledged that we cannot consider cities as the place where nature stops anymore, resulting in urban environments being increasingly appreciated and theorized as hybrids between nature and culture, entities made of socio-ecological processes in constant transformation. Spanning the fields of political ecology, environmental studies, and sociology, this new direction in urban theory emerged in concert with global concern for sustainability and environmental justice. This volume explores the notion that connecting with (...) nature holds the key to a more progressive and liberatory politics. (shrink)

Domestic activities, involving productive and reproductive spheres, are mainly performed by women, requiring a great amount of knowledge and skills that are poorly represented in the literature and often undervalued in the society. Women’s role in the food system was investigated in Lacanjá Chansayab, Mexico, a village inhabited by ~ 400 Lacandon Maya people. This research included participant observation for three months in the community and semi-structured interviews with 10 cis-women and 5 cis-men documenting their recipes, the relationships that are (...) developed along their work in the food systems and actions for the restoration of traditional food. Women’s roles in food systems are central; they have an intricate knowledge of their environment and have principal roles in producing, obtaining, and transforming biodiversity into diverse meals within the kitchenspace. But they do more than producing, collecting, and mixing of ingredients. Their role in the food systems creates different types of relationships; the kitchenspace is a source of empowerment, traditional food is crucial for maintaining biocultural memory, and for establishing relationships with other-than-human beings. However, serving traditional foods is also a potential source for discrimination against their families even from members of their own community. It was recognized by participants that traditional food system is a medium for biocultural restoration in their community. Dignifying women’s work, views, techniques, and knowledge in traditional food systems is critical for food sovereignty, social justice, and biocultural restoration. (shrink)