Friday, September 28, 2007
Kant's Critical Philosophy: The Doctrine of the Faculties by Gilles Deleuze
This concise, systematic key to Kant's thought by noted philosopher Gilles Deleuze surveys the essential themes of all three Critiques (Critique of Pure Reason, Critique of Practical Reason, and Critique of Judgment), taking into account their interrelationships and revealing the structure of Kant's entire critical philosophy.
kant kant kant çokokant
Gilles Deleuze - Bergsonism
In this analysis of one major philosopher by another, Gilles Deleuze identifies three pivotal concepts - duration, memory, and élan vital - that are found throughout Bergson's writings and shows the relevance of Bergson's work to contemporary philosophical debates. He interprets and integrates these themes into a single philosophical program, arguing that Bergson's philosophical intentions are methodological. They are more than a polemic against the limitations of science and common sense, particularly in Bergson's elaboration of the explanatory powers of the notion of duration - thinking in terms of time rather than space.
a spectre is haunting the world - image. where the spectacle (guy debord) is a reflection of itself there man chained to his own image. let Deleuze pass the lands of Gestell; may thou see the days of liberation!
Cinema 1: Movement-Image
Cinema 2: The Time-Image
[gençler sizi artık taksim kafelerinde abidik gubidik arkadaşlarınızla entel çoşumlanımlara bekliyoruz: 6 yaşımdan beri deleuze okuyorum you can stay my home]
Drawing on the insights of Bruno Latour, Donna Haraway and Michel Serres, the author elaborates a methodology through which new hybrid objects of study are creatively constructed, tracing the ways the cultural, the natural and the technological interweave in the production of order and disorder.
Every day life is increasingly mediated by technology, but most of the literature on the subject talks only in terms of radical advances. In "From Society to Heterogeneity" Mike Michael uses case studies of mundane technologies such as the walking boot, the car and the TV remote control to question some of the fundamental dichotomies through which we make sense of the world. Drawing on the insights of Bruno Latour, Donna Harroway and Michel Serres, the author elaborates a methodology through which new hybrid objects of study are creatively constructed, tracing the ways in which the cultural, the natural and the technological interweave in the production of order and disorder. This book critically engages with and draws connections between a wide range of literature including those concerned with the environment, consumption and the body.
Situating technology and technologizing situations; theorizing heterogeneity and distributedness; walking boots - distributing the environment; co(a)gents and control - purifying "Road Rage"; disciplined and disciplining co(a)gents - the remote control and the couch; narrating co(a)gents - the case of the hudogledog.
the nature you have called cannot be reached at the moment please try again later
Six Days Of War:
June 1967 And The Making Of The Modern Middle East
This is the most complete history to date of the Six Day War of 1967, in which Israel entered and began its occupation of the West Bank and Gaza Strip. While no account can be definitive until Arab archives open, Oren, a Princeton-trained senior fellow at Jerusalem's Shalem Center who has served as director of Israel's department of inter-religious affairs and as an adviser to Israel's U.N. delegation, utilizes newly available archival sources and a spectrum of interviews with participants, including many Arabs, to fill gaps and correct misconceptions. Further, Six Days of War is an attack on "post-Zionism": the school of politics and history that casts Israel as the author of policies that intentionally promote the destuction of Palestine as a separate entity and of Palestinians as a people, not least through the occupation that began with the 1967 War. By contrast, Oren convincingly establishes in an often engrossing narrative the reactive, contingent nature of Israeli policy during both the crisis preceding the conflict and the war itself. As Prime Minister Levi Eshkol held the Israeli Defense Forces in check that May, Operation Dawn, an Egyptian plan for a preemptive strike against Israel, came within hours of implementation. It was canceled only because Egypt's President Gamal Abdel Nasser feared it had been compromised. Israel's decision to seek its own security in arms was finally triggered, Oren shows, by Jordan's late accession to the hostile coalition dominated by Egypt and Syria. Geographically, the West Bank, then under Jordanian rule and occupation, cut Israel nearly in half. The military risk to Israel was unacceptable, Oren makes clear, in the context of a U.S. enmeshed in Vietnam and a West unwilling to act even in support of the status quo. Far from being a product of strategic calculation, Oren further argues, occupation of the West Bank and the Gaza Strip was also contingent: the consequence of a victory so rapid and one-sided that even Israel's generals found it difficult to believe it was happening. Israel, having proved it could not be defeated militarily and now possessing something to trade, hoped for comprehensive peace negotiations in a rational-actor model. Oren notes that some initiatives for peace did in fact develop. He seems, however, trying to convince himself along with his readers. Oren puts what he sees as Israel's enduring weaknesses in relief: not arrogance, but self-doubt, self-analysis and self-criticism, all carried to near-suicidal degrees in 1967. Arab policy, by contrast, featured a confident commitment to erasing Israel from the map. The Six Day War shook that confidence, he finds, but did not alter the commitment. About the nature of Israeli policy since the war, the book says little, but finds that "for all its military conquests, Israel was still incapable of imposing the peace it craved.
bir'ruh bid'dem nefruke ya HAMAS! [return of the repressed in its most violent form is in a state of becoming: bir sabah anne bir sabah süpürmek için açtığında kapını nice yaşıtlarım ellerinde çiçekler, çiçekler içinde bir ülke getirirler]
Forging Democracy The History of the Left in Europe 1850-2000
by Geoff Eley
In present-day circumstances, the political and social viability of the Left is often challenged or overlooked. This is especially true when evaluating popular opinions about roots of widespread democracy in Europe. In order to respond to these misconceptions, Professor Geoff Eley, the Sylvia Thrupp Collegiate Professor of Comparative History here at the University, has provided an impressive and comprehensive explanation of the role of the Left in his new book "Forging Democracy: The History of the Left in Europe 1850-2000." I was fortunate enough to be able to ask him a few questions about the book, his motivations for writing it, and what he saw for the future of the Left in Europe.
The Michigan Daily: What were your motivations for producing an account of the Left in Europe and do they include dispelling any popular opinions about the roots of European democracy?
Professor Eley: I wanted to reassert the importance of the Left in the complicated process of producing democratic gains during the 19th and 20th centuries, particularly because, in most people's minds, the Left is identified more with communist and socialist movements. Since all of the changes in the 1980s, there is not much of a legitimate hearing for these kinds of political ideas. In this unfavorable political climate, I wanted to reaffirm the importance of the Left for those political struggles and processes that resulted in the most significant democratic gains of the 20th century.
MD: What are your personal experiences with the Left and how do you feel that this impacted your understanding?
PE: I grew up in the 1950s and 60s, extremely conscious of the ways in which democratic rights, civil rights, and social benefits had really been the result of broadly-based popular desires and mobilizations, particularly politics that came out of the 1930s and 40s. The good things about the society in which I grew up in came from both the strong desire to never let the Great Depression be repeated, and on the other hand, to never let the strength of democratic institutions be threatened again as they were by the rise of Fascism. Becoming an adult in the 1960s and acquiring my political identity as a student, I already had a strong sense of this history.
MD: One of your primary focuses is the history of Germany? Did you place special emphasis on German movements in your book?
PE: My major field is German history but it was very important to me in writing this book that it would be a general European history. I really wanted to build an argument about Europe as a whole while drawing on different parts of the continent for different stages of the book. Having said that, the histories of some countries do have a particular centrality.
MD: What do you think about the European Left in present-day circumstances?
PE: Well, these are not socialist parties in the old sense at all. In one way, they couldn't be because the political agenda has been so profoundly reshaped. Now those parties are de-radicalized and very centrist in a way that's extraordinarily moderate and unambitious. They operate with reduced public sectors, extensive privatization, and economic deregulation. It seems to me that if they are to live up to their claims to remain socialist parties, they have to develop more creative ways of ensuring public goods and services become attractive goals again.
bourdieu: bize solun solu lazım
Danger In The Field - Risk And Ethics In Social Research
Editor : Stephanie Linkogle, Geraldine Lee-Treweek
The nature of qualitative inquiry means that researchers constantly have to deal with the unexpected, and all too often this means coping with the presence of danger or risk. Danger in the Field is an innovative and lively analysis of the experience of different forms of danger in various qualitative research settings. Made up of researchers' reflexive accounts of their own encounters with 'danger' whilst carrying out research, this book expands our common sense use of the term to encompass not just physical danger, but emotional, ethical and professional danger too. In addition the authors pay special attention to the gendered forms of danger implicit in the research process.
From the physical danger of researching the night club 'bouncer' scene to the ethical dangers of participant observation in an old people's home, these contributions provide researchers and students with thought provoking insights into the importance of a well chosen research design.
Table of contents : 1. Putting Danger in the Frame Geraldine Lee-Treweek and Stephanie Linkogle 2. Taking the Flak: Operational Policing, Fear & Violence Louise Westmarland 3. Getting on the Door and Staying There: A Covert Participant Observational Study of Bouncers David Calvey 4. Negotiating Danger in Fieldwork on Crime: A Researcher's Tale Janet Jamieson 5. Bacteria & Babies: A Personal Reflection on Researcher Risk in a Hospital Gloria Lankshear 6. Dangerous Liaisons: Auto/biography in Research and Research Writing Gayle Letherby 7. The Insight of Emotional Danger: Research Experiences in a Home for Older People Geraldine Lee-Treweek 8. Relajo: Danger in a Crowd Stephanie Linkogle 9. Body, Career, and Community: The Implications of Research on Dangerous Groups Arthur J. Jipson and Chad E. Litton 10. Whiteness: Endangered Knowledges, Endangered Species? John Gabriel 11. Sheer Foolishness: Shifting Definitions of Danger in Conducting and Teaching Ethnographic Field Research Jeff Peterson
The Birth of Europe (Making of Europe) - Jacques Le Goff
In this ground-breaking book, the great French historian Jacques Le Goff tells the story of the key events and ideas that shaped the Middle Ages. His overview ranges widely, from the Fall of Rome to the Discovery of the Americas, and from Ireland to the Black Sea.In clear, concise language, the author presents his personal view of the importance of the Middle Ages and its lasting legacy to Europe. He contends that it was in the Middle Ages that many of the institutions and beliefs we consider to be "European " were defined and developed for the first time: ideas about a common Christian society, public spaces, courtship, and marriage.The Birth of Europe presents the historical facts and events that shaped the period, but also the formation of attitudes and concepts of a European "dream ". The Middle Ages manifested the combination of diversity and unity present in Europe today: the mixing of populations, West-East and North-South oppositions, but above all the unifying role of culture.The book is an ideal introduction to the medieval world for students, as well as anyone interested in how "Europe " was born.
run forest run!
A Critical Rewriting of Global Political Economy: Integrating Reproductive, Productive and Virtual Economies by V. Spi Peterson - Routledge
Moving beyond a narrow definition of economics, this pioneering book advances our knowledge of global political economy and how we might critically respond to it.
Two features of the global economy increasingly determine everyday lives worldwide. The first is explosive growth in financial markets that shapes business decision-making and public policy-making, and the second is dramatic growth in informal and flexible work arrangements that shapes income-generation and family well-being. These developments, though widely recognized, are rarely analyzed as inextricable and interacting dimensions of globalization. Using a new theoretical model Peterson demonstrates the interdependence of reproductive, productive, and virtual economies, and analyzes inequalities of race, gender, class, and nation as structural features of neoliberal globalization.
Presenting a methodologically plural, cross-disciplinary and well-documented account of globalization, the author integrates marginalized and disparate
hocam onu geç de burslar ne zaman yatacak
Crash Cultures (PB)
Modernity, Mediation and the Material
Since Diana's car crash in August 1997, media interest in the crash as an event needing explanation has proliferated. A glut of documentaries on television have investigated the social and scientific history of our responses to the car crash, as well as showing the personal impact of the crash on individual lives.
In trying to give meaning to one celebrity crash, the more general significance of the car crash, its challenge to rational control or explanation, its disregard for the subject and its will, became the focus for attention. Coincidentally, the two most newsworthy films of 1997 were David Cronenberg's Crash and James Cameron's Titanic, both of which generated intense popular interest.
The principal purpose of this collection of essays is to subject texts, within which crashes figure, to well-defined cultural study. The themes that emerge from this collection, which is truly experimental in attempting to draw together the resources for a cultural study of events, are many and varied. Moreover, they vary in format, in order to bring as many modes of address as possible to bear on the crashes that catastrophically and fantastically punctuate the fabric of everyday life.
• Will it Smash? Modernity and the fear of Falling
• Eye-Hunger: Physical Pleasure and Non-Narrative Cinema
• Crash: Cyborg Ontology and the Autodestruction of Metaphor
• Negative Dialectics of the Desert Crash in The English Patient
• Of Hallowed Spacings: Diana's Crash as Heterotopia
• Fuel, Metal and Air: The Appearances and Disappearances of Amelia Earhart
ey üçüncü dünya insanları yaşadığımız simulacranın tarihi ve kültürel zenginlikleri
Sunday, September 23, 2007
"Are we already home at home there? hardly. what does 'to become at home in the origin of thinking' mean? It means: to attain there the grounded odyssey in Dasein, from which thinking receives the determination of its essence. "
into the dawn of origin
efendim fatma aliyye hanım'ın bayanlara mahsus gazete için telif ettiği "filozofların hal tercümeleri" eserininin hatt-ı arabi versiyonudur. inzil!
fatma aliyye hanım hakkında Fatma Karabıyık Barbarosoğlu'nun "Uzak Ülke"si şiddetle tavsiye olunur. yazarla kitap üzerine yapılmış mulakat
Saturday, September 22, 2007
reading too much Heidegger kills neurons! / Heidegger öldürüyor!
more on how Heidegger kills by Habermas in the case of Rorty: << received the news in an email almost exactly a year ago. As so often in recent years, Rorty voiced his resignation at the "war president" Bush, whose policies deeply aggrieved him, the patriot who had always sought to "achieve" his country. After three or four paragraphs of sarcastic analysis came the unexpected sentence: " Alas, I have come down with the same disease that killed Derrida." As if to attenuate the reader's shock, he added in jest that his daughter felt this kind of cancer must come from "reading too much Heidegger." >> full text
If anything marks the image, it is a deep ambivalence. Denounced as superficial, illusory, and groundless, images are at the same time attributed with exorbitant power and assigned a privileged relation to truth. Mistrusted by philosophy, forbidden and embraced by religions, manipulated as "spectacle" and proliferated in the media, images never cease to present their multiple aspects, their paradoxes, their flat but receding spaces.
What is this power that lies in the depths and recesses of an image‹which is always only an impenetrable surface? What secrets are concealed in the ground or in the figures of an image‹which never does anything but show just exactly what it is and nothing else? How does the immanence of images open onto their unimaginable others, their imageless origin?
In this collection of writings on images and visual art, Jean-Luc Nancy explores such questions through an extraordinary range of references. From Renaissance painting and landscape to photography and video, from the image of Roman death masks to the language of silent film, from Cleopatra to Kant and Heidegger, Nancy pursues a reflection on visuality that goes far beyond the many disciplines with which it intersects. He offers insights into the religious, cultural, political, art historical, and philosophical aspects of the visual relation, treating such vexed problems as the connection between image and violence, the sacred status of images, and, in a profound and important essay, the forbidden representation of the Shoah. In the background of all these investigations lies a preoccupation with finitude, the unsettling forces envisaged by the images that confront us, the limits that bind usto them, the death that stares back at us from their frozen traits and distant intimacies.
into the ground!
the photo of mine with the article is from the photographer'
please have her name shown near the photo - thank you
vol.7 of ephemera is out now! it's on "marginal competencies" with contents:
Jussi Parikka - Contagion and Repetition: On the Viral Logic of Network Culture
Martyna Sliwa and George Cairns - The Novel as a Vehicle of Organizational Inquiry: Engaging with the Complexity of Social and Organizational Commitment
Niels Thyge Thygesen and Niels Åkerstrøm Andersen - The Polyphonic Effects of Technological Changes in Public Sector Organizations: A System Theoretical Approach
note - Pat Kane in discussion with Steve Linstead and Rob McMurray. With additional questions by Andy McColl, Sebastian Bos and Ed Wray-Bliss > Dialoguing Play
interview:Bruno Latour and Tomas Sánchez-Criado > Making the ‘ Res Public'
What is ephemera?
ephemera is an electronic forum for developing and extending discussions of critical perspectives on organization.
ephemera is transdisciplinary and encourages contributions from a broad spectrum of academics, researchers, activists, practitioners, employees and other members of organizations.
ephemera invites critical discussions of a range of issues relating to organizations and organizing in their widest senses.
ephemera encourages a focus on the ephemeral nature of the present, emphasising change, transition, possibility, becoming, movement, difference, transience, mortality, variation, engagement, intervention, metamorphosis.
ephemera provides a platform for a critique of present modes of organization, but also for discussion of the meaning of critique and for the development and interrogation of current critical discourses on organization.
ephemera offers a forum to bring together a variety of perspectives in productive dialogue and critical questioning of the nature of contemporary organization.
ephemera has specifically chosen to provide its content free of charge, and to charge its readers only with free thought. So feel free to copy, re-copy and distribute ephemera as widely as you wish. (But please do fully acknowledge the work of our authors.)
Friday, September 21, 2007
Montreal Uluslarası Çağdaş Sanat Merkezi (CIAC) sanal ingilizce-fransızca bir dergi çıkarmakta. sosyal bilimler ve sanat çalışmalarını buluşturan bir çalışma.
The Centre international d'art contemporain de Montréal (CIAC) is publishing an bilingual [fr + eng] online magazine. a work between arts and social sciences.
sanal şehir üzerine olan 20.,21. ve 22. sayılar ilgiyi fazlasıyla hakediyor. / especially volumes on "the virtual city" 20[architecture] - 21[the political] - 22[public space/private space] are worth of attention.
son sayı için / for the last issue [it is announced that due to a grant cut in this volume texts appeared only in their originals (meaning that some are just in french)]
arşivler için / for archives [ list is in french ]
a press who has Marshall Sahlins (Chicago, anthropologist) as executive producer and Matthew Engelke (LSE) as editor; here what they are after:
"Welcome to Prickly Paradigm.
The old-time pamphlet is back, with some of the most challenging intellectual work being done today. Prickly Paradigm Press, LLC is devoted to giving serious authors free rein to say what's right and what's wrong about their disciplines and about the world, including what's never been said before. The result is intellectuals unbound, writing unconstrained and creative texts about meaningful matters."
site has free contents in titles section [ including "War of the Worlds:What About Peace?" by Bruno Latour and some other stuff ]
Paris ville invisible, Les Empêcheurs de penser en rond & La Découverte
Bruno Latour(avec Emilie Hermant)1998
A photographic enquiry into social theory about the city of Paris with special attention to its technical "oligoptica ", a concept necessary to replace that of "panoptica". With a very experimental layout.
for online english version
Thursday, September 20, 2007
[Following the UK publication of Serres' La Légende des Anges, this interview was commissioned by Wired. They never ran it, considering it too obscure and 'too French'. Also present in front of the fire at the Hazlitt hotel in Soho was James Flint. Serres kindly spoke in English and I have retained most of his quirky phrasing.]
Interview Transcript London 10th January 1995
HK:Why are angels important for someone thinking about new media and communications?
MS: In my book about angels I try to put a short circuit between the very ancient tradition of angels in monotheistic or polytheistic traditions and the jobs now about messages, messenger and so on. I think that this connection, between ancient time and new time is very interesting to understand. In one hand the ancient forms and ancient traditions and in other hand the new and the real jobs about medias. Because our job - your job is to receive messages, to translate messages, and to send messages in some respect. Your work is about messages. You are a messenger. I am a messenger. I am a professor. You are a journalist. Our job is about messages.
HK: I'm interested in what you say about history. People conceptualise the present day as a time when there has been a rupture with the past. You are deliberately making a link between the two.
MS: The problem is to think about the historic link between ancient time and the new world because this link is cut and many people think about our time without reference to traditions. But if you read the amount of books about angelology in the middle ages, if you translate certain words into modern language you see that all the problems were about translation, about messages. These are exactly our problems. When you put a short circuit, you obtain sparkles and these sparkles give light to the traditions and our jobs.
HK: Part of the effect of using the trope of the angel to understand communication seems to me to invest our world, the modern world with a sense of the sacred. Would you agree with that? Maybe you would make a distinction between the sacred and the spiritual.
MS: Yes, the spiritual. My first point was to understand and to clarify our jobs in a practical way. But I avoid in certain the spiritual problems. I prefer to speak about logical problems or practical problems. The problem of good and evil for instance is very easy to explain when you see that the messenger or channel is neutral, and on a neutral channel you can say I love you or I hate you.
HK: The channel itself is neutral.
MS: Yes, and the problem is not spiritual. The problem is to explain why with the same channel, the same messenger, you can get bad or good results. You see?
HK: Perhaps. You're saying your book is a book of ethics.
MS: In many ways, yes you are right.
HK: But you're saying we should approach ethics not in terms of some a priori sense of the spiritual, but framed in terms of transmission and communication.
MS: Yes. I can give an example of ethics. I am a professor, and when I give a lecture, in the beginning I am Michel Serres, I am the real person who speaks. I must make a seduction for my students. I may begin with a joke, for example. After that I must disappear as a person on behalf of the message itself. The problem of disappearing as myself to give way to the message itself is the ethics of the messenger. Do you see what I mean?
HK: So you reduce your own subjectivity
MS: Yes, the reason why angels are invisible is because they are disappearing to let the message go through them.
[We have a conversation about whether the tape recorder is working]
MS: You are terrified of it?
HK: I spoke to Daniel Dennett for two hours and none of it was recorded.
MS: I think it was a bad angel in the middle of your conversation. That was a good example. That machine is a token of communication, a channel.
HK: You say our work, our modern work is as communicators and message bearers. In the book you give a history of labour. Tell me more.
MS: There are three steps. In the beginning our parents, our ancestors were working with physical energies, with the body, with their muscles, as peasants. Do you remember the caryatids who supported Greek temples, or Atlas, who carried the sky on his shoulders? These are figures of the first type of work.The second step is transformation of metals by engines and machines - the industrial revolution. I use three words which are the same word - form, transformation and information - the three steps. In the first step this form was solid as a statue. Atlas, the caryatid. In the second it is involved that the metal becomes liquid. In the third step we are living in the volatile transmission. This word volatile is angelic form. The transmission of message, of code, of signal is volatile. We say now about money that it is volatile, it is turning into the transmission of codes, of messages.
HK: This seems to link with what Deleuze says about relations of speed and slowness
MS: Yes, the faster and faster. The caryatid was steady. Dissolution is taking place. The urban space of Newtown (Villeneuve in French) is a volatile space. All points can be connected to all other points.
MS: Exactly. If you read medieval angelology you find exactly the same demonstrations because all the problems for angelology - what is a message? who are the messengers? what is the messenger's body? - like Saint Thomas Aquinas, the early church fathers, the Pseudo-Dionysius, and so on. In the beginning of my book I quote the problem of the sex of the angels. Everybody smiles about this problem, but it is a serious one, a problem about transmission.
HK: A serious functional problem.
W; This is what I began to find when I looked at scholastic philosophy. Having thought it was full of ridiculous problems about angels on pinheads I found that serious problems were simply framed in this vocabulary.
MS: You are right. I was very surprised to find that in the beginning of my career.
W; Let's talk about television. You return again and again to the negative things that tv brings us. I'm interested to know whether all media is a form of pollution, or whether its just the mass media, which makes the viewer or listener passive. I am interested in the possibility of two way media, two way means of communication, an interactive form. Do you think that would be less socially damaging than the mass media?
MS: In the beginning of our history many centuries ago, the Greek fabulist Aesop said that the tongue was the best and the worst thing in the world. This very ancient sentence is exactly the same for us. It is so for the tongue, for language, but also for very sophisticated channels of communication and for instance your question about the TV is a good question because TV is one of the best channels in the world to have information, to have education, to receive instruction, to have OpenUniversity, to have a good lecture, to discover the world. It is the best channel, but on the contrary, do you know that in the US now a typical teenager has seen 20000 murders already in his life, already at fourteen years old. It is the first time in history that we teach murder to children in this intensive way. It is the best channel and the worst at the same time, and it is not a discovery because Aesop told us this centuries ago. I think it is a paradox of communication. When all channel is neutral it can carry the best message and the worst.
HK: You used the word spectacle in your discussion of TV. Do you accept Debord's views on the society of the spectacle, and the way in which the media is used to control us?
MS: It is difficult to control the media
HK: No, is the media an agent of- what is your relation to Debord's analysis of the media, that's what I'm really asking.
MS: I think that Debord wrote many many things which are very ancient opinions. Because power is always spectacle. When you take the example of your kings in England, or our kings in France in the seventeenth century the spectacle always and already exists - on the stage, on coins - it was always spectacle. Alexander the Great discovered that sentence too. But in our day it is the case all power is in representation, of course. But I think, maybe I think the contrary. In the beginning of our conversation we spoke about the invisibility the disappearing of the angels, you remember? But I think that power is more powerful when it is invisible.
HK: So angelic power is of a higher order than physical power?
MS: Yes, and I think the TV has a power which is invisible. Visible power is political power and so on, but the power of the media is intangible. It is difficult to see exactly what power it has.
HK: The name Pantope appears as one of the interlocutors in the dialogue presumably that's Pan Topos, every place.
MS: he is an airline inspector and he travels everywhere.
HK: So in our networked society, what happens to our sense of place? What do these new means of communication do to our sense of our location, the dissolution of our caryatid-like status into something volatile?
MS: Yes, we have no sense of place. I think not. But it is very interesting to describe this new state of life because for instance Pip [the publisher's pr, I think - hk] is English and she works in Paris, you are Indian and you work in London, I am from the South West of France and I work in California, and so on. we have many many places.We have remembrances of our land, your land, I have too. We have two lands. One for work, one for melancholy, something like that. It is very interesting to have two levels of places, or three, because we remember that we did not originate in the place where we work. It is an angelic state of life too.
HK: At the same time we have no stable sense of place, no direct relation with our origin. I'm wondering what happens to the idea of nation, especially in Europe at the moment where there are people fighting and killing for this connection of blood and soil, rootedness in the earth - this Heideggerian way of looking. Is this just anxiety? Is this just because it's slipping away and people are fighting harder to bring it back?
MS: It is very difficult to answer this question , because I think that human beings are not in a place from the beginning of humanity.
HK: So we never did have that relation to our origin.
MS: Yes, we have always been travelling. Maybe we were born in the centre of Africa and we left Africa to go to Europe, to Asia, to America and so on. I think that the human species is always travelling we are the dasein in the sky, not in the land. Do you see what I mean? We are wandering. We are nomads. This is not a new state of things. It is a very ancient state of things. I think the dasein is in the atmosphere.
HK: I read an interview in the journal Lire in which you say nous ne sommes pas intellectuels, je suis artisan. Is this a rejection of your angelic status?
MS: I am in contradiction. A good question. In this question I described my job. I think the job of a writer is a manual job. In the morning I write with my hands. I think the body is the subject of writing, really the body. My experience of writing is not an intellectual experience. It is a bodily experience. I feel myself as a manual worker. The relationship between the writer and his page - do you know that the origin of the word page is pagus the Latin name for the field where the peasant ploughs the earth. Peasant, pagus, page exactly the same thing. When you write you are ploughing a furrow. It is exactly the same labour.
JF: It sets up the same oppositional relationships between the ploughed field and the nomadic hunter gatherer, and writing versus speech.
MS: yes it is possible that writing is ploughing whereas speaking is nomadic. Thankyou.
HK: So does this relationship change when you no longer use a pen? The metaphor no longer applies when you sit at a keyboard.
MS: but on the screen on the computer you have the same lines.
HK: So it's the same
MS: it's more and more softer and softer, always the same law, softer and softer. But I think the sensation of writing is always bodily. When you write a thesis for instance, you are always translating messages from other books to your book, but when you write really you have a manual experience.
HK: Several times in the book you mention Maxwell's demon, which simply does a work of sorting. This seems to be the same thing as rearranging materials in this intellectual way but then you draw a distinction between this and real writing, bodily writing. I'm wondering if there is a real distinction or whether the two are wrapped up together, a writing of the origin, and a writing that's deferred?
MS: I can't describe a difference because in the case of Maxwell' s demon, the problem is to recognise a molecule and to decide whether this molecule is for entering or rejecting from the gate. It's a work of judgement to recognise, to judge, to give it passage - but the work of a writer is not the work of a judge. It is work of another kind. [very long pause] It is not a work of judgement.
HK: We have such problems now with the idea of original creation, a sense of belatedness, of just rearranging material. So we can still say its more than a sorting process, a rearranging of materials.
HK: You call yesterday's media, their interrelation, a millefeuille, a series of parallel strata. You say that with new media, links are being made between previously separate strata. I'm wondering whether you're just talking about convergence - the TV and the computer becoming one box. Is it just this, or is there something more to this linking? It seems to connect to the space of Villeneuve, the thought of an interconnected, non hierarchical space.
MS: I think that this world is more and more connected, but the problem is to know if the reality is expressed by our media, and what sort of reality. I think that now the media doesn't express the reality of things, but it promotes a new reality, an original reality of the media's own. For example, when you go out one morning from your house, your father looked at the sky to see if it would rain. But nowadays, you don't look at the sky, you look at the TV. Reality is not the sky, reality is the screen . The screen doesn't express the reality of the sky, but its own reality. Another reality. A very self-referential reality. Twenty or twenty five years ago the TV was in your apartment. Now the apartment is in your TV. You see what I mean? You are in the reality of the media, and not in reality. For instance the Gulf War -
HK: The Baudrillard point
MS: Exactly it was a TV war, without reference to reality:
JF: Ballard remarks that Britain and perhaps France because we have relatively few channels, we are more mediated than the US because there are so many channels and it's on all the time like wallpaper.
MS: The increasing number of channels doesn't really change the situation. whether you have ten or two hundred channels, they all say the same thing., The reality doesn't change,
HK: Here's a question about the difference between French intellectual culture and Anglo-American intellectual culture. In France you can write a book like Angels, which is a highly poetic book, a highly literary book, and it will be accepted as being a work of value to people working in both the arts and sciences, whereas in the intellectual tradition of Britain and America there is this division between the two. The type of writing which is acceptable to the scientific community is one very specific type of writing, and anything which smacks of the poetic is antagonistic to their idea of truth. So how would you defend yourself to a British scientist, and say my work is of value for you to understand communication?
MS: I have two answers. The first one is I think that we have in France a very old tradition of linkage between science and philosophy. It was the case in the eighteenth century with Rousseau, Diderot, with Voltaire, with the Newtonian and novel writer and so on. But this link has not been functional for a century, because the problem's second answeris not the difference between French and AngloSaxon traditions, it is the difference between university and nonuniversity. The problem you're asking about is the tradition within the university, because there you are divided by department and speciality and so on. It is very difficult to put a link between science and philosophy, science and literature and so on. But in France, the philosophical tradition is out of the university. Why? Because in the university they spoke Latin, and philosophers spoke French. The difference was fundamental for the French tradition. Latin disappears around the middle of the nineteenth century. For instance, Bergson wrote his thesis in Latin
HK/JF : No way!
MS: In the beginning of the twentieth century! On Aristotle's theory of space [H. Bergson, Quid Aristoteles de loco senserit (Paris: Félix Alcan, 1889) - hk]
HK: So the reason that the French tradition in which you stand is so hybrid, so mixed, is that it's a vernacular tradition, highly separate from this academic, scholastic tradition.
MS: This is it. In France we have a philosophical tradition outside the university. The second answer is that my difficulty is that I' m a professor in a university, and it's very difficult for me to realise this linkage. It was a struggle for me all my life, to write in my tradition and against the university. My last book was about this problem. I am editor of a corpus of French philosophy, and we edited a hundred books of this tradition. For the last book I wrote a book last year about French philosophy, and discovered this distinction. I think that tomorrow our problem will be how the media begins to teach, to learn. We have a view of Open University In the media, and at this moment science, technology comes out of the university into the networks, and the problem is in or out of the university. This is the moment of the problem. The problem is now. The university must come out of the university onto the net. My last book was about this problem. Its title was Atlas - a geographic description of networks, not the giant.
HK: I am interested in Mille Plateaux and the work of Gilles Deleuze. What academic and personal relationship did you have with Deleuze?
MS: Deleuze was - I lost my best friend last month, because Deleuze was my best friend. I admired him. I loved him. When we were young we were very separate. Together we invented the term amis de vieillesse. You know the expression amis de jeunesse? We were not amis de jeunesse. We became amis de vieillesse. And why? Because we are a little bit brothers. I think that Deleuze is a geographer, and I am too a geographer. We are not historians. I think for instance that Deleuze's philosophy is full of fluxes. And what fluxes? Prepositions in my case! I have a chapter in my book about prepositions. Prepositions are the algebra of fluxes. I don't think he committed suicide. It was impossible to breathe - he opened the window and …
HK: It wasn't in his character to do that?
MS: Not in his character. Not in his philosophy. It was impossible.
tanrı yazar kullar çeker günahı
bir eziyet bin isyanı getirir
bağrımıza dostlar sıkar silahı
bizi bu dost yaraları öldürür
sevdi sanıp ölesiye severiz
gün gelir terkeder neden bilmeyiz
yıllar geçer dağılır hasretimiz
bizi hasret yaraları öldürür
bizi bu aşk yaraları öldürür
yaşantımız sanki ateşten gömlek
içimizden gelir bin defa ölmek
hakkımız değil mi bizim de gülmek
bizi bu fark yaraları öldürür
The Landscape of History: How Historians Map the Past
by John Lewis Gaddis
What is history and why should we study it? Is there such a thing as historical truth? Is history a science? One of the most accomplished historians at work today, John Lewis Gaddis, answers these and other questions in this short, witty, and humane book. The Landscape of History provides a searching look at the historian's craft, as well as a strong argument for why a historical consciousness should matter to us today. Gaddis points out that while the historical method is more sophisticated than most historians realize, it doesn't require unintelligible prose to explain. Like cartographers mapping landscapes, historians represent what they can never replicate. In doing so, they combine the techniques of artists, geologists, paleontologists, and evolutionary biologists. Their approaches parallel, in intriguing ways, the new sciences of chaos, complexity, and criticality. They don't much resemble what happens in the social sciences, where the pursuit of independent variables functioning with static systems seems increasingly divorced from the world as we know it. So who's really being scientific and who isn't? This question too is one Gaddis explores, in ways that are certain to spark interdisciplinary controversy. Written in the tradition of Marc Bloch and E.H. Carr, The Landscape of History is at once an engaging introduction to the historical method for beginners, a powerful reaffirmation of it for practitioners, a startling challenge to social scientists, and an effective skewering of post-modernist claims that we can't know anything at all about the past. It will be essential reading for anyone who reads, writes, teaches, or cares about history.
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Technology And In/equality - Questioning The Information Society
This piece explores the diverse implications of the new information and communication technologies through case studies of their applications in three main areas - media, education and training, and work. Questions of access to, and control over, crucial resources such as information, knowledge, skills and income are addressed, drawing upon insights from science and technology studies, innovation theory, sociological and cultural studies. Some of the key issues addressed include: democracy and broadcasting technologies; gender, class and ethnicity in technological education and lifelong learning; class, gender and skills in the workplace; and the global economic inequalities associated with technological innovation. All of the chapters question the meanings of the terms 'technology' and 'inequality' and of the widespread association of technology with progress. Contributors to this book develop a critique of the information society by addressing questions of equality and inequality in ways that combine structural analysis with an analysis of individual and collective agency. Written with a non-specialist readership in mind, all complex theories and key concepts are carefully explained making the book easily accessible and relevant to a wide range of actors. (Review)
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Signifying Identities - Anthropological Perspectives On Boundaries
Signifying Identities examines the ways in which relations between national, ethnic, religious and gender groups are underpinned by each group's perceptions of their distinctive identities and of the nature of the boundaries which divide them. Questions of frontier and identity are theorized with reference to the Maori, Australian aborigines and Celtic groups. The theoretical arguments and ethnographic perspectives presented in these essays place this collection at the cutting edge of contemporary anthropological scholarship on identity, with respect to the study of ethnicity, nationalism, localism, gender and indigenous people.
Science and Social Science: An Introduction
Is social science really a science at all, and if so in what sense? This is the first real question that any course on the philosophy of the social sciences must tackle. In this brief introduction, Malcolm Williams gives the students the grounding that will enable them to discuss the issues involved with confidence
THE CREATIVE PROCESS OF NARRATING THE SELF
Professor Freeman's teaching and research interests include history and philosophy of psychology, the psychology of the self, and the psychology of art and creativity. His first book, Rewriting the Self: History, Memory, Narrative (Routledge, 1993), inquires into the process by which people reconstruct the meaning and significance of past experience. In order to answer the question, who am I?, a person turns to the past and, from the vantage point of the present, seeks to make sense of the movement of her/his life. The self created in the process of narrating is thus to be regarded not as some substantial "thing" but rather as a series of continuous tellings and re-tellings, issuing from the work of the narrative imagination. A second book, Finding the Muse: A Sociopsychological Inquiry into the Conditions of Artistic Creativity (Cambridge, 1993), explores the lives of a group of aspiring American artists, focusing especially on problems of creativity as they relate to such issues as the mystique of the modern artist, the fashioning of artistic identity, and the limits and possibilities of modern art itself.
Cambridge University Press:
This is a broad and ambitious study of the entire history of humanity that takes as its point of departure Marx's theory of social evolution. Professor Diakonoff's theory of world history differs from Marx's in a number of ways. First, he has expanded Marx's five stages of development to eight. Second, he denies that social evolution necessarily implies progress and shows how "each progress is simultaneously a regress," and third, he demonstrates that the transition from one stage to another is not necessarily marked by social conflict and that sometimes this is achieved peacefully and gracefully. As the book moves through these various stages, the reader is drawn into a remarkable and thought-provoking study of the process of the history of the human race that focuses on the wide range of factors (economic, social, military-technological, and socio-pyschological) that have influenced our development from palaeolithic times to the present day.
Foreword Geoffrey Hosking; Author’s preface; Introduction; 1. First phase (primitive); 2. Second phase (primitive communal); 3. Third phase (early antiquity); 4. Fourth phase (imperial antiquity); 5. Fifth phase (the Middle Ages); 6. The sixth phase (the stable absolutist post-medieval phase); 7. Seventh phase (capitalist); 8. Eighth phase (post-capitalist).
'This is an heretical book. The scared cows of health promotion are dispatched with greater zeal than that with which the British beef herd was slaughtered at the height of the BSE crisis.' - Dr David Wainwright, International Epidemiology
'A thrilling account of the problems encountered by doctors in present-day medical practice and is highly recommended to be read also by nurses.' - Nursing Ethics 2003, 10 (3) Book Description
A topical and controversial contribution to public, professional and academic discussion of issues of health and health care. The author concludes that we need to establish a clear boundary between the worlds of medicine and politics, so that doctors can concentrate on treating the sick - and leave the well alone.
This incisive examination of class is rooted in cultural critic hooks's (All About Love) personal experience, political commitment, and social theory, which links gender, race, and class. Starting with her working-class childhood, the author illustrates how everyday interactions reproduce class hierarchy while simultaneously denying its existence. Because she sustains an unflinching gaze on both her own personal motivations and on persistent social structures, hooks provides a valuable framework for discussing such difficult and unexplored areas as greed, the quest to live simply, the ruling-class co-optation of youth through popular culture, and real estate speculation as an instrument of racism. Although the reading level and the price are both steep, this title is highly recommended for most public libraries and academic social science collections
Edited by Thomas J. Misa, Philip Brey and Andrew Feenberg
The goal of this ambitious book is to lay the foundations for a new interdisciplinary field by closely examining the co-construction of technology and modernity.The book is divided into three parts. Part I lays the methodological groundwork for combining studies of technology and modernity, while integrating ideas drawn from feminism, critical theory, philosophy, sociology, and socioeconomics. Part II continues the methodological discussion, focusing on specific sociotechnical systems or technologies with prominent relations to modernity. Part III introduces practical and political issues by considering alternative modes of technology development and offering critiques of modern medicine, environmental technology, international development, and technology policy. The book as a whole suggests a broad research program that is both academic and applied and that will help us understand how contemporary societies can govern technologies instead of being governed by them.
by Charles Lemert and Ann Branaman
Making Sense of Muslim History and Society
Akbar S. Ahmed
from the Preface
In two seminars held in Islamabad in 1985 when presenting some of the ideas in this book I cited the Urdu poet Faiz Ahmed Faiz and the Islamic scholar Maulana Mawdoodi. I was criticized by the distinguished ‘rightist’ scholars present for the former (‘godless communist’) and ‘leftists’ for the latter (‘agent of Western imperialism’). Neither side was prepared to conduct a dialogue or attempt to understand the other point of view. Western scholars at the seminar criticized me for being too ‘Islamic’, some Muslims for not being Islamic enough. As I believe Islam to be the middle path—the Quranic ummah-i-wast, the middle nation or, to echo Imam Khomeini, nah sharq nah gharb, neither East nor West—and that a Muslim must steer a middle course I was unrepentant. This book will no doubt arouse similar reactions; its middle position will thereby be vindicated.
The material is largely based on seminars given between 1982 and 1985, and what I learned from discussions with colleagues at various academic centres in Harvard, Princeton, Moscow, Delhi, Jeddah, Tokyo, Istanbul, London, Islamabad and Paris. I would like to acknowledge their hospitality and support.
Companion to Gender History (2004)
Synopsis"A Companion to Gender History" surveys the history of women around the world, studies their interaction with men in gendered societies, and looks at the role of gender in shaping human behavior over thousands of years. It contains both thematic essays, which demonstrate how gender has intersected with other historical topics, and chronological-geographic essays, which explore gender in one area of the world during a specific period. All the essays consider the importance of class, region, ethnicity, race, and religion to the formation of gendered societies. The contributions are written by scholars from across the world, including Canada, Britain, Australia, India, New Zealand, and the United States, as well as by scholars for whom English is not their first language. One of the key points to emerge from the volume as a whole is that no generalization about gender has applied to all times or all places.
from Preface: http://www.egs.edu/faculty/nancy/nancy-the-literary-absolute.html
"O Genoa, willingly would I divide myself into thee And a wave, in thy port, roll with the waves, Ripen in the company of thy golden oranges, Become the marble and audacity of thy porticos; A hero, I would rally thy band of maidens, I would tear the veil from their fiery eyes, I would revel in cups of nectar, In all of them, tarrying at none. Done with vague longing and hazy dreams! Let me delight in and embrace the stone statue, The Cytherean, and not her reflection. I dreamt--when from the foam, upsurging Came the goddess in a fragrance of roses. A voice resounded: "I form and transfigure!" Zacharias Werner From Selected Writings, published by his friends( Grimma, 1840- 1841), vol 1, 174. "
Durkheim And Representations
by W.S.F. Pickering
The Oxford Handbook of Epistemology contains 19 previously unpublished chapters by today's leading figures in the field. These chapters function not only as a survey of key areas, but as original scholarship on a range of vital topics. Written accessibly for advanced undergraduates, graduate students, and professional philosophers, the Handbook explains the main ideas and problems of contemporary epistemology while avoiding overly technical detail.
Introduction, Paul K. Moser 3
Conditions and Analyses of Knowing, Robert K. Shope 25
The Sources of Knowledge,
Robert Audi 71
A Priori Knowledge,
Albert Casullo 95
The Sciences and Epistemology,
Alvin I. Goldman 144
Conceptual Diversity in Epistemology,
Richard Foley 177
Theories of Justification,
Richard Fumerton 204
Internalism and Externalism,
Laurence BonJour 234
Tracking, Competence, and Knowledge,
Ernest Sosa 264
Virtues in Epistemology,
John Greco 287
Mind and Knowledge,
John Heil 316
Peter Klein 336
Richard Feldman 362
Philip Kitcher 385
Explanation and Epistemology,
William G. Lycan 408
Decision Theory and Epistemology,
Mark Kaplan 434
Embodiment and Epistemology,
Louise M. Antony 463
Epistemology and Ethics,
Noah Lemos 479
Epistemology in Philosophy of Religion,
Philip L. Quinn 513
Formal Problems about Knowledge,
Roy Sorensen 539
Bibliography on Epistemology,
Paul K. Moser 569
The Oxford Handbook of Philosophy of Religion
The philosophy of religion as a distinct discipline is an innovation of the last two hundred years, but its central topics--the existence and nature of the divine, humankind's relation to it, the nature of religion and its place in human life--have been with us since the inception of philosophy. Philosophers have long critically examined the truth of (and rational justification for) religious claims, and have explored such philosophically interesting phenomena as faith, religiousexperience and the distinctive features of religious discourse. The second half of the twentieth-century has been an especially fruitful period, with philosophers using new developments in logic and epistemology to mount both sophisticated defenses of, and attacks on, religious claims.The Oxford Handbook of Philosophy of Religion contains newly commissioned chapters by 21 prominent experts who cover the field in a comprehensive but accessible manner. Each chapter is expository, critical, and representative of a distinctive viewpoint. The Handbook is divided into two sections. The first, "Problems," covers the most frequently discussed topics, among them arguments for God's existence, the problem of evil, and religious epistemology. The second is called"Approaches" and contains four essays assessing the advantages and disadvantages of different methods of practicing philosophy of religion.The Handbook offers contributors of high stature who present substantive and in-depth treatment of the most central topics. It is a must-have reference for anyone with an interest in philosophy and religion.
The Middle Rhine Valley, 400-1000