Abstract: Colon cancer is a prevalent and life-threatening disease, necessitating accurate and timely diagnosis for effective treatment and improved patient outcomes. This research paper presents the development of a knowledge-based system for diagnosing colon cancer using the CLIPS language. Knowledge-based systems offer the potential to assist healthcare professionals in making informed diagnoses by leveraging expert knowledge and reasoning mechanisms. The methodology involves acquiring and structuring medical knowledge specific to colon cancer, followed by the implementation of a knowledge- based system using (...) CLIPS. The system's design integrates relevant medical databases and employs advanced reasoning mechanisms to facilitate accurate diagnosis. Evaluation results demonstrate the system's effectiveness, with high accuracy and sensitivity rates compared to existing methods. The findings highlight the potential of knowledge-based systems in improving clinical practice and patient care. The research contributes to the growing field of medical informatics by demonstrating the feasibility and effectiveness of CLIPS-based knowledge systems for colon cancer diagnosis. Future research can focus on enhancing system performance and expanding its scope to encompass other types of cancer diagnoses. (shrink)

Ian Stoner has recently argued that we ought not to colonize Mars because doing so would flout our pro tanto obligation not to violate the principle of scientific conservation, and there is no countervailing considerations that render our violation of the principle permissible. While I remain agnostic on, my primary goal in this article is to challenge : there are countervailing considerations that render our violation of the principle permissible. As such, Stoner has failed to establish that we ought not (...) to colonize Mars. I close with some thoughts on what it would take to show that we do have an obligation to colonize Mars and related issues concerning the relationship between the way we discount our preferences over time and projects with long time horizons, like space colonization. (shrink)

Abstract According to Habermas' colonization thesis, reification is a social pathology that arises when the communicative infrastructure of the lifeworld is 'colonized' by money and power. In this paper I argue that, thirty years after the publication of the Theory of Communicative Action, this thesis remains compelling. However, while Habermas offers a functionalist explanation of reification, his normative criticism of it remains largely implicit: he never explains what is wrong with reification from the perspective of the people whose social (...) relations are reified. As a result, Habermas cannot explain why only some forms of colonization lead to reification effects. In particular, he suggests that reification effects result from the juridification of communicatively structured domains of action but not from the commodification of labour power. I criticize this argument and suggest that if the normative dimension of the colonization thesis is made explicit, a more nuanced explanation of reification becomes possible. (shrink)

Love is often seen as the most intimate aspect of our lives, but it is increasingly engineered by a few programmers with Artificial Intelligence (AI). Nowadays, numerous dating platforms are deploying so-called smart algorithms to identify a greater number of potential matches for a user. These AI-enabled matchmaking systems, driven by a rich trove of data, can not only predict what a user might prefer but also deeply shape how people choose their partners. This paper draws on Jürgen Habermas’s “ (...) class='Hi'>colonization of the lifeworld” thesis to critically explore the insidious influence of delegating romantic decision-making to an algorithm. The love lifeworld is colonized inasmuch as online dating algorithms encroach into our romantic relations to the extent that communicative action within romance is replaced by the technocratic rules of an algorithm. (shrink)

A critical exposition of plans to colonize other planets , especially Mars, and their costs. The final chapter links with issues about the value and future of human life. See the extended summary uploaded to this site.

The field of Latin American philosophy has established itself as a relevant subfield of philosophical inquiry. However, there might be good reasons to consider that our focus on the subfield could have distracted us from considering another subfield that, although it might share some geographical proximity, does not share the same historical basic elements. In this paper, I argue for a possible and meaningful conceptual difference between Latin American Philosophy and Indigenous philosophy produced in Latin America. First, I raise what (...) I call Mariátegui’s Solidarity Challenge to show that there might be some neglectful treatment of the philosophical views of different Indigenous groups. I then depart from Mariátegui and engage in a critical exercise to show that even he would be guilty of failing in his own solidarity demands. I follow that by drawing out some implications of the argument. I first sketch how this differentiation would play out against the political project of “Mestizaje,” a project that seems to inform some of the Latin American philosophical tradition. I then speculate about the kinds of duties that the field of Latin American philosophy might have towards the field of Indigenous Philosophy produced in Latin America. (shrink)

Paper presented in East-West Symposium on Science, Philosophy and Religion, Society for Asian and Comparative Philosophy Meeting with Australasian Association of Philosophy Annual Conference, The University of Melbourne, Melbourne, July 1999.

This article offers two arguments for the conclusion that we should refuse on moral grounds to establish a human presence on the surface of Mars. The first argument appeals to a principle constraining the use of invasive or destructive techniques of scientific investigation. The second appeals to a principle governing appropriate human behavior in wilderness. These arguments are prefaced by two preliminary sections. The first preliminary section argues that authors working in space ethics have good reason to shift their focus (...) away from theory-based arguments in favor of arguments that develop in terms of pretheoretic beliefs. The second argues that of the popular justifications for sending humans to Mars only appeals to scientific curiosity can survive reflective scrutiny. (shrink)

Ontological principles are needed in order to bridge the gap between medical and biological information in a robust and computable fashion. This is essential in order to draw inferences across the levels of granularity which span medicine and biology, an example of which include the understanding of the roles of tumor markers in the development and progress of carcinoma. Such information integration is also important for the integration of genomics information with the information contained in the electronic patient records in (...) such a way that real time conclusions can be drawn. In this paper we describe a large multi-granular datasource built by using ontological principles and focusing on the case of colon carcinoma. (shrink)

This article is an effort to understand how healing of body was used by the Christian missionaries as an important tool for evangelisation with special reference to the Welsh Christian missionaries in North Cachar Hills from 1905 to 1961. The Welsh missionaries opened their mission in this Hill on 1905 with multiple endeavours such as opening schools, churches and dispensaries. North Cachar Hills was a sub division of Cachar district during the colonial period and was inhabited mainly by different indigenous (...) peoples such as the Dimasas, Zeme Nagas, Angami Nagas, old and new Kukis, Khasis, Karbis, etc. The missionaries regarded the local people as ‘heathen’ which means physically and morally ill and their traditional practices of appeasing the evil spirits for their ailments as a primitive act. Moreover the missionaries were not free from euro centrism and regarded their ideas and practices as superior than the traditional beliefs and practices of the natives. It is the intention of the article to highlight the strategy of the colonial administrator as well as the missionaries in operating humanitarian works such as ‘healing the heathens’. This article will also highlight the traditional treatment of illness and the medical measures taken by the colonial government and the responses of the local people on such measures. (shrink)

The goal of this article is to compare and contrast the traditional Western versus the postmodern colonization of the mind. How is the current technological age barbaric? I investigate Aimé Césaire’s writings, refer to Lea Ypi’s definition of colonialism, and discuss society’s use of psychopolitics to find the answer.

The paper identifies the phenomenal rise of increasingly invasive forms of elective cosmetic surgery targeted primarily at women and explores its significance in the context of contemporary biotechnology. A Foucauldian analysis of the significance of the normalization of technologized women's bodies is argued for. Three "Paradoxes of Choice" affecting women who "elect" cosmetic surgery are examined. Finally, two utopian feminist political responses are discussed: a Response of Refusal and a Response of Appropriation.

This article, addressed to Yoga Therapists, sorts out the historical roots of our idea of Yoga, elucidates the colonial interference and distortion of Yoga, and shows that trauma and therapy are the primary focus of Yoga. However, unlike most philosophies of therapy, Yoga's solution is primarily moral philosophical---Yoga itself being a basic ethical theory, in addition to Virtue Theory, Consequentialism and Deontology. This article goes some way to elucidating that it is quite ironic (and absurd) that many feel the need (...) to bring being “trauma-informed” into the title of Yoga education. That’s like the vacuous “chai tea” moniker (“chai” being the Hindi word for tea). Decolonizing our understanding of Yoga involves retrieving the original theory as the primary explanation of the topic, which allows us to understand how various activities, called "yoga," can be ways of practicing the moral philosophy of Yoga. The idea that "yoga" means many things and projects relies upon a contra logical methodology of interpretation which violates constraints of basic reasoning. Putting aside interpretation for explication is part of critical thinking but also our own self therapy. (Originally published in Yoga Therapy Today, a publication of the International Association of Yoga Therapists. Shared with permission.). (shrink)

The article talks about the emergence of the theory of imperialism and neocolonialism, the reasons that gave rise to it, and its effects on the development of humanity in the current period. Imperialism is a multifaceted, multidimensional problem. It is a political issue, it has philosophical, scientific and technological foundations, it has economic, sociological, geographical, ethnic, religious and educational dimensions. But the fact that it is primarily a human problem makes it a multifaceted problem. Surely we can increase these reasons. (...) But no matter how much we multiply, colonization of one society by another society, confiscation of its wealth, enslavement and cultural separation is the most visible form of this. But this experience is not unprecedented in human history. Because human history has been a kind of exploitation, enslavement and attempts to create superiority. As Camus said, "Man emerges as the most dangerous being for his species". Attitudes to imperialism may vary between tribal and celestial cultures. After all, the culture of heaven is a culture cultivated by divine teaching. Exploitation and slavery are the dominant attitudes of tribal cultures. In these cultures, the relationship between man and man is based on power, wealth and nobility. In celestial cultures, the relationship between man and man was determined by nomos, divine laws. Heavenly culture is the product of a will that emerges for "good will" to prevail. It should be known that colonialism is a tribal behavior wherever and whenever it occurs. Because they do not see other societies as equal to themselves, it is a desire to dominate, exploit and enslave those who are not like themselves. From this perspective, colonialism can be seen as one of the oldest forms of behavior in history. This situation appears as the victory of the strong over the weak. Since transcendental attachment does not occur, they are in a position to absolutize their self. As a result, they see themselves as masters to be served, they see in themselves the right to such an inclination. It can be misleading to associate the colonial movement with human nature. It is more about the degradation and degeneration of human nature, it is about self-cultivation. It is a matter of outlook. The heavenly cultures, where the powerless were protected and spared, showed themselves not in a colonial style, but in a protective and compassionate way. We can see this patronizing relationship in the states established within the celestial cultures. (shrink)

In his influential history of the post-1967 history of the Palestinian Occupation, radical Israeli architect Eyal Weizman show how even well-meaning decolonial efforts from privileged allies can be coopted by the colonizers, in what I call “de-decolonizing.” Here I focus on one of his examples, namely IDF (Israeli Defense Force) military professors repurposing the anarcho-communist philosophy of French postmodernist Gilles Deleuze into a weapon against Palestinian guerrilla resistance. My conclusion is that attempted decolonizing via (inevitably complicit) privileged allies must include (...) what Weizman calls “co-resistance,” and I call “reconstruction.” In other words, when a Deleuzian “line of flight” to “escape” is impossible, as arguably for Palestinians today, then one should follow the heroic example of the Bedouins, who (as Weizman acknowledges) are the only Arabs who have never stopped rebuilding their Palestine. (shrink)

Despite centuries of colonization in the Philippines, the traditional Filipino healing system has survived. However, as modern education has continued to spread and Western medicine has grown in influence, traditional healing practices have been pushed to the margins and labeled as unscientific or mere superstition. This also suggests that unrecorded information may be lost forever. For future generations to appreciate this rich cultural heritage, cultural mapping of traditional healers in a local community is necessary. Thus, the researcher explored, identified, (...) documented, and analyzed the cultural profile of the traditional healers in a local community. Specifically, he studied the (1) background information, (2) description of the intangible cultural heritage, (3) stories/narratives associated with traditional healing, (4) significance of the practice, (5) assessment of the practice, and (6) references/supporting documentation of the traditional healers. The study was conducted in one of the local communities in the province of Quezon. The research participants were selected using inclusion criteria, and 11 traditional healers served as the key informants of the study. This study also employed qualitative research through cultural mapping, and pertinent data were obtained using participant observation, documentation, and interview guides. Qualitative content analysis was used in analyzing the gathered data. The findings revealed that the traditional healers have diverse background information, reflected in the element types, the geographical location and range of the element, and the related domains of the intangible cultural heritage. Likewise, the description of the intangible cultural heritage gave a wide array of descriptions of the history of practice, occasion/season, processes, and procedures involved, beliefs associated, settings, aims, social functions, and cultural meaning, culture bearer/s and practitioner/s of the element, mode of transmission, list of significant tangible movable heritage used associated with the element and list of significant flora/fauna used associated with the element. Meanwhile, spiritual guides and supernatural claims, healing severe cases, and being accused of malpractice or maltreatment were some of the stories/narratives associated with the element. In addition, traditional healing has historical, aesthetic, scientific, social, socio-economic, socio-political, and spiritual significance. Moreover, the assessment of practice exposed the condition/status of traditional healing, which is in danger because of the elderliness of the traditional healers and because no one is accepting the knowledge and practices. Furthermore, the constraint, threat, issue, or challenge experienced by the traditional healers is making false accusations against them. Nevertheless, traditional healers have identified several safeguarding measures in their traditional healing practice. These are transmission through informal education, identification, documentation, research, promotion, enhancement, and revitalization. Finally, sacred texts, books, pictures, prayers, and saints are the references or supporting documentation used in traditional healing. Based on the findings and conclusions, it is recommended to utilize the two research outputs: “Kaalaman at Kasanayan: Cultural Profile of Traditional Healers,” a booklet, and “Tanging Healing,” a documentary film about traditional healing for the preservation of local heritage, community development, and heritage education. (shrink)

Epistemologies have power. They have the power not only to transform worlds, but to create them. And the worlds that they create can be better or worse. For many people, the worlds they create are predictably and reliably deadly. Epistemologies can turn sacred land into ‘resources’ to be bought, sold, exploited, and exhausted. They can turn people into ‘labor’ in much the same way. They can not only disappear acts of violence but render them unnamable and unrecognizable within their conceptual (...) architectures. Settler systems of epistemic and conceptual resources and the relations among them are constructed to preclude certain forms of knowledge. This is not an accident; it is a central goal of colonial violence. Colonization and land dispossession would not be possible without the violent disruption of Indigenous knowledge systems and ongoing organized attempts to disrupt their survival. Violently disrupting the relationships of people to land is as much an epistemic project as it is a material one, and these two projects are inherently linked. The task of theorizing epistemic oppression is not only about epistemic oppression. Epistemic oppression is a story that gives language to a phenomenon in order to get past it, to carry on with the maintaining and reviving the forms of Indigenous and diasporic knowledge that colonialism has worked tirelessly to corrupt and silence. (shrink)

The study of cultural evolution has taken on an increasingly interdisciplinary and diverse approach in explicating phenomena of cultural transmission and adoptions. Inspired by this computational movement, this study uses Bayesian networks analysis, combining both the frequentist and the Hamiltonian Markov chain Monte Carlo (MCMC) approach, to investigate the highly representative elements in the cultural evolution of a Vietnamese city’s architecture in the early 20th century. With a focus on the façade design of 68 old houses in Hanoi’s Old Quarter (...) (based on 78 data lines extracted from 248 photos), the study argues that it is plausible to look at the aesthetics, architecture, and designs of the house façade to find traces of cultural evolution in Vietnam, which went through more than six decades of French colonization and centuries of sociocultural influence from China. The in-depth technical analysis, though refuting the presumed model on the probabilistic dependency among the variables, yields several results, the most notable of which is the strong influence of Buddhism over the decorations of the house façade. Particularly, in the top 5 networks with the best Bayesian Information Criterion (BIC) scores and p<0.05, the variable for decorations (DC) always has a direct probabilistic dependency on the variable B for Buddhism. The paper then checks the robustness of these models using Hamiltonian MCMC method and find the posterior distributions of the models’ coefficients all satisfy the technical requirement. Finally, this study suggests integrating Bayesian statistics in the social sciences in general and for the study of cultural evolution and architectural transformation in particular. (shrink)

In this paper, I explore some of the temporal structures of racialized experience – what I call racialized time. I draw on the Martiniquan philosopher and psychiatrist Frantz Fanon, in particular his book ‘Black Skin, White Masks,’ in order to ask how racism can be understood as a social pathology which, when internalized or ‘epidermalized,’ may result in aberrations of affect, embodiment and agency that are temporally lived. In this regard, I analyze the racialized experience of coming ‘too late’ to (...) a world predetermined in advance and the distorted relation to possibility – the limitation of playfulness and imaginative variability – that defines this sense of lateness. I argue that the racialization of the past plays a structuring role in such experience. Racialization is not limited to the present, but also colonizes and reconfigures the past, splitting it into a duality of times: one open and civilizational, the other closed, anachronistic and racialized. To understand this colonial construction of the past, I draw on the work of Latin American thinker Aníbal Quijano. (shrink)

Can a person from Latin America be a Catholic, or a feminist, or a democratic socialist in an authentic way? These identities come from Europe, and given the colonial history of Latin America, it seems reasonable to think that decolonizing the Latin American mind is a condition for its authenticity. Further, it seems reasonable to think that decolonization itself requires extirpating ideas and identities originating from the colonizers, especially those used to establish the colonial order. Thus, it seems that Latin (...) Americans cannot adopt such identities; authentic decolonization demands otherwise. In this paper I argue that the thought of twentieth century Mexican philosopher Jorge Portilla provides a persuasive account of the nature of authentic self-creation that allows for a kind of decolonization that makes it conceptually possible for Latin Americans to be Catholics, feminists, or democratic socialists in an authentic fashion. That is, authentic decolonization of the mind, I argue, need not involve a blanket rejection of identities originating from the colonizers; instead, it can be understood as a particular kind of authentic self-creation: one that is appropriately sensitive to the colonial history of the identities freely chosen by the agent. (shrink)

In this paper I examine Habermas’ conception of the market in The Theory of Communicative Action (TCA). Habermas’ characterization of the market as norm-free has been controversial and I discuss three objections to it: the claims that it (1) conflates of action types, types of action coordination and spheres of action, (2) cannot account for the normative structure of the social organization of labour, and (3) that it makes impossible to make moral judgments about behaviour in the market. I conclude (...) that while some of these objections are unfounded, we have reason to revise Habermas’ substantive claims about the market. I also stress the importance of distinguishing between the TCA’s methodology and its time-diagnostic thrust. Next, I assess the colonization thesis through a case study of the commodification of higher education. I conclude that this thesis remains plausible, but that it needs to be supplemented with a theory of ideology. (shrink)

Reflection on the historical injustice suffered by many formerly colonized groups has left us with a peculiar account of their claims to material objects. One important upshot of that account, relevant to present day justice, is that many people seem to think that members of indigenous groups have special claims to the use of particular external objects by virtue of their attachment to them. In the first part of this paper I argue against that attachment-based claim. In the second part (...) I suggest that, to provide a normatively defensible account of why sometimes agents who are attached to certain external objects might also have special claims over them, the most important consideration is whether the agents making such claims suffer from structural injustice in the present. In the third part I try to explain why structural injustice matters, in what way attachment-based claims relate to it and when they count. (shrink)

A range of important ethical issues emerges from a consideration of the past interaction between colonizing and colonized peoples. This article first seeks to describe the key characteristics of colonialism as a system of domination and subjugation, before considering the legitimacy of contemporary judgments on the morality of historical colonialism. It then examines how the particular character of colonialism complicates arguments relating to the rectification of injustice. It concludes by asking what lessons those interested in ethics can learn from the (...) diverse body of work produced by writers in the postcolonial tradition. (shrink)

Call ‘a substance’ a person who is at home in a relatively stable and unified sense-making framework: a social structure that to some degree specifies which categories are important for interpreting reality, which goals are worth pursing, which character traits are admirable, etc. Call ‘an accident’ a person who is not at home in one such framework. It is tempting to think that being a substance is preferable, but I present some considerations for thinking otherwise. Mexican philosophers Emilio Uranga and (...) Jorge Portilla, I argue, present notions of accidentality as decolonial tools. Uranga’s account enables Mexicans to have positive valuation of their being independently of the approving gaze of the colonizers and their standards of value. Portilla’s thought distinguishes between pernicious accidentality resulting from the disintegration of sense-making frameworks and authentic accidentality as a condition for freedom, self-creation, and ultimately for individual and communal liberation. (shrink)

White supremacy dominates the academy and political discussions. It first consists of conflating the geography of the West (where Black, Indigenous, and People of Color—BIPOC—are to be found) with a specific colonizing tradition originating in ancient Greek thought—call this tradition the West. Secondly, and more profoundly, it consists in treating this tradition as the frame for the study of every other intellectual tradition, which since the Romans it brands as religion. The political function of this marginalization of BIPOC philosophy is (...) to shield Western colonialism from moral philosophical criticism. The mechanism of colonialism is interpretation— explanation in terms of propositional attitudes, like belief. Not only is this a basic commitment of the Western tradition owing to its foundational linguistic account of thought (LAT), the South Asian moral philosophy of Yoga shows interpretation to be the essence of irresponsibility: it undermines the possibilities of choice as it is antilogical and is the mechanism of oppression. In contrast, Yoga, a fourth basic ethical theory (in addition to virtue ethics, consequentialism, and deontology) identifies an alternate metaethical choice as the essence of moral responsibility: explication—understanding in terms of inferential relationships. Yoga is not only the locus classicus for a nondiscriminatory, antioppressive approach to moral standing: it constitutes reason-based, (both ideal and nonideal) normative practices of solidarity with people (including nonhumans and celestial bodies like the Earth). This paper explores the mutually exclusive disjunction between interpretation and explication, the historical impact of these methodologies, and the colonization by the West of philosophy in the game of Publish or Perish. Shaking this off is as easy as returning to the philosophically indigenous practice of explication. (shrink)

The current debate on why colonialism is wrong overlooks what is arguably the most discernible aspect of this particular historical injustice: its exreme violence. Through a critical analysis of the recent contributions by Lea Ypi, Margaret Moore and Laura Valentini, this article argues that the violence inflicted on the victims and survivors of colonialism reveals far more about the nature of this historical injustice than generally assumed. It is the arbitrary nature of the power relations between colonizers and the colonized (...) which is at the heart of the injustice of colonization, and violence was the way arbitrariness and domination was cemented. The example of colonialism in the Caribbean during the 16th and 17th centuries is used to expose the full extent of this historical injustice. (shrink)

Although nonliberal nationalism has played a prominent role in previously and currently colonized nations of the Third World, its assessment by liberal political theorists has been less than favorable. These theorists believe that nonliberal nationalisms are bound to be oppressive to marginalized members, since they view nonliberal cultures, which such movements aim to protect and maintain, to be essentialist and static monoliths that do not recognize the fundamental value of individual rights. In this article, I defend nonliberal nationalisms of previously (...) or currently colonized nations—what I call nonliberal polycentric nationalisms—by arguing that they can be morally justified, provided that they are democratic. This argument is supported by communitarian constructions of moral agency and culture, which show that nonliberal cultures hold emancipatory potential for the insiders who actively participate in the reconstruction of their national culture. (shrink)

The article presents the sources and definitions of the concepts «system» and «lifeworld», emphasizing how the colonization of the lifeworld by the system appears as a pathological process, in the presence of which a critical stance must be maintained. Facing the increase of the systemic complexity, it is necessary to ensure the symbolic reproduction of the lifeworld through communicative action. Although we share with Habermas the meaning of his critique of the colonization, we present some objections to the (...) dichotomous opposition of both spheres, inasmuch as it confers the economical and administrative systems with an ontological status that ultimately safeguards them from any possible critique. (shrink)

The project format has become a standard and self-evident way to organize research work in today's accelerated university context, leading to the projectification of science. This paper argues that the project format is not a mere technical organizational tool, but that it challenges and reshapes research practices and ideals. The project format is embedded in a specific temporality which is called project time. The key characteristics of project time are scrutinized by distinguishing it from process time, which refers to the (...) internal organizational logic of research. In addition, project time is examined through Barbara Adam's theorizing on the commodification, control, compression and colonization of clock time. In the last part of the paper, temporal conflicts in project-based research are examined empirically by drawing upon interview material with Finnish academics working in the social sciences. (shrink)

This project was provoked by the almost nonexistent pushback from the Democratic liberal establishment to the (2020) exoneration of Kyle Rittenhouse, despite his acknowledged killing of two Black Lives Matters protesters against the police murder of George Floyd. It builds on three prior articles arguing for the revival of ancient Dionysian practice, Haitian Vodou, and Indigenous South American shamanism to empower leftist revolution. In essence, I propose an assemblage of spiritual practices that are accessible today for the neo-colonized 99% of (...) the global population, by synthesizing and reconstructing three democratic, lower-SES, Indigenous religions, all of which share a militant defiance of their respective tyrannical plutocracies. To avoid cultural appropriation, I center these reconstructed spiritual practices on the figure of the “mage,” a psychosocial healer loosely analogous to a shaman. And the mage’s signature activity, “magic,” I redefine naturalistically as free interpersonal performative action, practiced using two theoretical disciplines (philosophy and psychology) and two practical disciplines chosen by each mage. More precisely, Spirit/Dance channels the “spirits” of dead ancestors, historical figures, legendary heroes, mythical beings, and fictional characters, into the three ultimate objectives of “mindfulness” for psyches/souls, “liberation” for mindful bodies, and “social justice” for liberated communities, indirectly empowering long-term revolution. (shrink)

The National Cancer Institute’s Thesaurus (NCIT) has been created with the goal of providing a controlled vocabulary which can be used by specialists in the various sub-domains of oncology. It is intended to be used for purposes of annotation in ways designed to ensure the integration of data and information deriving from these various sub-domains, and thus to support more powerful cross-domain inferences. In order to evaluate its suitability for this purpose, we examined the NCIT’s treatment of the kinds of (...) entities which are fundamental to an ontology of colon carcinoma. We here describe the problems we uncovered concerning classification, synonymy, relations and definitions, and we draw conclusions for the work needed to establish the NCIT as a reference ontology for the cancer domain in the future. (shrink)

Determinations of ability/disability are rooted in coloniality, specifically in categorizations of race, gender, and animality as they bear on social formations. I elucidate this rootedness by weaving the “coloniality of ability” into María Lugones’ accounts of the coloniality of gender and the colonial-modern system as founded on the “human-nonhuman” difference. This enables me to reveal an “ability system” based on the “ability-bestiality” difference and delineate with more specificity liminal sites of oppression and resistance across the heterogeneous socialities of coloniality-modernity. From (...) the perspective of the coloniality of ability that I develop, I focus on the liminality of the white woman Victorian invalid and that of the colonized “bestial” body in order to distinguish between two forms of colonial-modern liminality—“light” and “dark.” I also draw from this discussion two forms of colonial-modern oppression—“dehumanizing” and “bestializing”—and two related modalities of anticolonial resistance—“humanizing” and “decolonial.”. (shrink)

This article explores Fanon's thought on dance, beginning with his explicit treatment of it in Black Skin, White Masks and The Wretched of the Earth. It then broadens to consider his theorization of Black embodiment in racist and colonized societies, considering how these analyses can be reformulated as a phenomenology of dance. This will suggest possibilities for fruitful encounters between the two domains in which (a) dance can be valorized while (b) opening up sites of resignification and resistance for Black (...) persons and communities-including a revalorization of Black embodiment as a kind of empowering danced experience. (shrink)

Chinua Achebe, the contemporary Nigerian novelist, is considered as one of the prominent figures in African anti-colonial literature. What makes his works specific is the way he approaches the issues of colonization of Africa in an objective manner and through an innovative language which aims at providing a pathology; a pathological reading meant to draw on the pre-colonial and colonial history without any presumptions so as to present the readers with possible alternative African discourses in future. His first novel (...) Things Fall Apart can be taken as the best representative of such a penchant in Achebe. The present study seeks to approach Things Fall apart by reflecting on those discursive features which have provided the ground for constructing such a pathological reading and an alternative to the colonial discourse. To this end, some key terms introduced by Homi Bhabha and Mikhail Bakhtin such as ‘hybridity’, ‘otherness’ and ‘polyphony’, constitute the cornerstone of this study. Presumably, such an innovative reading of Achebe’s Things Fall Apart is to lead to a better understanding of his discourse and the efforts made by him to help the African readers figure out how to piece together what once fell apart; what they can rely on for building an independent future in the so-called postcolonial era. (shrink)

This essay asks after the lateness that affectively structures Fanon's phenomenology of racialized temporality in Black Skin,White Masks. I broach this through the concepts of possibility, “affective ankylosis”, and by taking seriously the dismembered past that haunts Fanon's text. The colonization of the past involves a bifurcation of time and of memory. To the “burning past,” wherein colonized experience is stuck and to which we remain sensitive, is contrasted the colonial construction of white, western time as progressive and futural—a (...) construction that relies on the very indifference, ankylosis, and closure of this time to the multiple, lived temporalities of colonized others. (shrink)

This encyclopedia article outlines the history of Latin American philosophy: the thinking of its indigenous peoples, the debates over conquest and colonization, the arguments for national independence in the eighteenth century, the challenges of nation-building and modernization in the nineteenth century, the concerns over various forms of development in the twentieth century, and the diverse interests in Latin American philosophy during the opening decades of the twenty-first century. Rather than attempt to provide an exhaustive and impossibly long list of (...) scholars’ names and dates, this article outlines the history of Latin American philosophy while trying to provide a meaningful sense of detail by focusing briefly on individual thinkers whose work points to broader philosophical trends that are inevitably more complex and diverse than any encyclopedic treatment can hope to capture. (shrink)

Tumors, abscesses, cysts, scars, fractures are familiar types of what we shall call pathological continuant entities. The instances of such types exist always in or on anatomical structures, which thereby become transformed into pathological anatomical structures of corresponding types: a fractured tibia, a blistered thumb, a carcinomatous colon. In previous work on biomedical ontologies we showed how the provision of formal definitions for relations such as is_a, part_of and transformation_of can facilitate the integration of such ontologies in ways which have (...) the potential to support new kinds of automated reasoning. We here extend this approach to the treatment of pathologies, focusing especially on those pathological continuant entities which arise when organs become affected by carcinomas. (shrink)

Sexual and racial differences matter. Indeed, facile assumptions of sameness born from the desire to claim universal truths persist as a dangerous tendency. Difference matters and we have yet to fully understand what difference means. But claims of absolute difference have a history of justifying colonization and recently can justify slipping into indifference about people with different embodiment. In philosophy of race’s emphasis that race has ontological significance, such emphasis on difference can leave differently racialized and sexualized people living (...) in isolation from each other. Absolute sameness and absolute difference are not true to phenomenological experience. Philosophy has long debated the relation between identity and difference, from its metaphysical origin in the relation between monism and dualism, to Hegel’s formulation of a dialectical relation between identity and difference. But the idea of an identity-in-difference explores a more immediate relation between the two. Maurice Merleau-Ponty’s work explores the idea of an identity-in-difference throughout his phenomenology in both its epistemic and ontologic senses. This paper explores at least four instantiations of the relation of identity-in-difference in Merleau-Ponty’s work to argue for upholding the value of both difference and sameness in developing our understanding of race. (shrink)

Phenomenally strong artworks have the potential to anchor us in reality and to cultivate our perception. For the most part, we barely notice the world around us, as we are too often elsewhere, texting, coordinating schedules, planning ahead, navigating what needs to be done. This is the level of our age that shapes the ways we encounter things and others. In such a world it is no wonder we no longer trust our senses. But as feminists have long argued, thinking (...) grounded in embodied experience can be more open to difference; such embodied thinking helps us to resist the colonization of a singular, only seemingly neutral, perspective that closes down living potentialities. (shrink)

This paper summarizes the evolution of analytic philosophy in Taiwan, examines its impact within and beyond academia, and discusses the future of the discipline. The roots of modern philosophy in Taiwan can be traced back to the Japanese colonial era, and analytic philosophy was introduced to the country in the late 1940s when many intellectuals in China moved to Taiwan. However, massive curbs were imposed on philosophy during Chiang Kai-shek’s dictatorship, and the discipline began to thrive again only after Taiwan’s (...) democratization in the late 1980s. Nonetheless, since its introduction in the colonial era, modern philosophy has made significant contributions in Taiwan, encouraging interdisciplinary engagements, advancing civic education, and promoting the spirit of democracy and political liberation. Philosophy has played a key role in Taiwan’s remarkable transformation from an island colonized for hundreds of years to a country that recognizes democracy, freedom, and human rights. The themes of anti-colonialism and anti-domination seen in the works of modern Taiwanese philosophers not only reflect the discipline’s political and historical underpinnings but also signal how Taiwanese philosophy can acquire a distinct identity, despite being influenced by many other philosophical traditions. While still at a nascent stage, Taiwanese philosophy has the potential to join forces with other philosophical traditions in advancing the vision of decolonizing philosophy. (shrink)

The Second World War and its associated political events of a national and global scale brought new circumstances, which was considerably influenced the development processes of Tehran. During World War II, Iran hoped that Washington would keep Britain and the Soviet Union from seizing control of the country’s oil fields. In 1951 and 1952 Truman worked with Iranian Prime Minister, though unsuccessfully, to regain some of those lost oil rights for Iran. By the late 1950s and President Kennedy’s presidency, he (...) used aid as leverage for social reform. During the early years of 1960s, the Kennedy Administration was urging its allies in the third world to carry out necessary reforms in order to prevent popular discontent and enhance the dominant ideology of ‘modernism’. In 1968, a major piece of legislation, the Urban Development and Renewal Act, enabled the municipality to implement Tehran’s Comprehensive Plan (TCP 1968), which integrated all the elements of a 1960s’ American city such as the separation of functions, highways, suburbs, shopping centers and housing area. The export of these American cities principles can only be understood from the background of the Cold War period, in which the east and west were both competing for cultural colonization of Middle Eastern strategically important cities like Tehran. During this period, the new developments supported by the oil boom of 1970s, were built in different forms to constitute an expanding metropolis. In 1974, the second “International Congress of Architecture” with the theme of “Toward a Quality of Life” held at Persepolis and brought together all leading world architects and planners to review Iran’s progress in its professional response to the challenges posed by increasing oil revenues. This research aims to represent the export of planning as a political means of cultural colonization of the Third World during the cold war period. (shrink)

It is axiomatic for most African scholars that the colonizers are responsible for the present problems facing the African continent. This is given much credence by Maduabuchi Dukor citing a barrage of issues which in summary pointed to the fact that the legacy of the colonizers to the African continent was ill willed to create chaos and therefore to make the African perpetually dependent on the colonizers. This paper accepts this fact but insists that the African as a human being (...) with free will and responsibility cannot continue to blame the colonizers when he has choice either to reject the colonial predetermined events or to accept them taking responsibility for his actions. (shrink)

Resident microbiota do not just shape host immunity, they can also contribute to host protection against pathogens and infectious diseases. Previous reviews of the protective roles of the microbiota have focused exclusively on colonization resistance localized within a microenvironment. This review shows that the protection against pathogens also involves the mitigation of pathogenic impact without eliminating the pathogens (i.e., “disease tolerance”) and the containment of microorganisms to prevent pathogenic spread. Protective microorganisms can have an impact beyond their niche, interfering (...) with the entry, establishment, growth, and spread of pathogenic microorganisms. More fundamentally, we propose a series of conceptual clarifications in support of the idea of a “co-immunity,” where an organism is protected by both its own immune system and components of its microbiota. -/- . (shrink)

By treating America as a «new» continent «by virtue of its wholly peculiar character in both physical and political respects» Hegel reiterates the increasingly dominant image of America in the Europe of his time. This image crystallized in the context of the consolidation of the colonization process. According to Europeans, the inhabitants of the colonized lands were far less civilized than the inhabitants of Western Europe. Not a few thinkers found the explanation for that cultural difference in the natural (...) differences between the respective geographies, climates and races. In this general framework, Hegel considered the American Indians as people without history; as for the history of America after its conquest and colonization, it is in his eyes nothing other than an episode of the history of Europe itself. Insofar as it is through Europe´s history that human beings have attained self-consciousness of their essence, namely, freedom as autonomy and self-determination, Europe seems to be a non plus ultra of the ideological development of humanity. However, as seen from the perspective of the 21st century, the intellectual and political history of Europe can hardly be identified with the full awareness of the value and dignity of each human being as such. Since the countries of the American continent rely on the principle of civic nationalism and not on that of ethnic na-tionalism, which is typical for Europe, they signify, in this respect, a step forward with regard to the «principle of the European mind». (shrink)

Whiteness theorists argue that whiteness has two essential features. First, whiteness colonizes, appropriates and controls the Other. Whiteness is, then, racist.Second, whiteness is constructed unwittingly. Whites are, it is claimed, unaware of the harms they inflict on a genocidal scale because whiteness, like the air we breathe, is “invisible” to those who construct it and are constructed by it. Whiteness is, then, innocent. I think defining whiteness as innocent racism is troubling for two reasons. First, it leaves whites unaccountable for (...) the acts of racism they perpetuate. Second, I think that the claim that whiteness is invisible “like the air we breathe,” while a powerful and fascinating metaphor, is mistaken. I will argue that whiteness is closeted; and while the closet makes the acknowledgement of whiteness difficult, it does not make it impossible. Thus, though closeted, whites are morally accountable for the acts of racism they commit. (shrink)

“Freedom” is a phenomenon in the natural world. This phenomenon—and indirectly the question of free will—is explored using a variety of systems-theoretic ideas. It is argued that freedom can emerge only in systems that are partially determined and partially random, and that freedom is a matter of degree. The paper considers types of freedom and their conditions of possibility in simple living systems and in complex living systems that have modeling subsystems. In simple living systems, types of freedom include independence (...) from fixed materiality, internal rather than external determination, activeness that is unblocked and holistic, and the capacity to choose or alter environmental constraint. In complex living systems, there is freedom in satisfaction of lower level needs that allows higher potentials to be realized. Several types of freedom also manifest in the modeling subsystems of these complex systems: in the transcending of automatism in subjective experience, in reason as instrument for passion yet also in reason ruling over passion, in independence from informational colonization by the environment, and in mobility of attention. Considering the wide range of freedoms in simple and complex living systems allows a panoramic view of this diverse and important natural phenomenon. (shrink)

Recent work on the quality assurance of the Gene Ontology (GO, Gene Ontology Consortium 2004) from the perspective of both linguistic and ontological organization has made it clear that GO lacks the kind of formalism needed to support logic-based reasoning. At the same time it is no less clear that GO has proven itself to be an excellent terminological resource that can serve to combine together a variety of biomedical database and information systems. Given the strengths of GO, it is (...) worth investigating whether, by overcoming some of its weaknesses from the point of view of formal-ontological principles, we might not be able to enhance a version of GO which can come even closer to serving the needs of the various communities of biomedical researchers and practitioners. It is accepted that clinical and bioinformatics need to find common ground if the results of data-intensive biomedical research are to be harvested to the full. It is also widely accepted that no single method will be sufficient to create the needed common framework. We believe that the principles-based approach to life-science data integration and knowledge representation must be one of the methods applied. Indeed in dealing with the ontological representation of carcinomas, and specifically of colon carcinomas, we have established that, had GO (and related biomedical ontologies) followed some of the basic formal-ontological principles we have identified (Smith et al. 2004, Ceusters et al. 2004), then the effort required to navigate successfully between clinical and bioinformatics systems would have been reduced. We point here to the sources of ontologically-related errors in GO, and also provide arguments as to why and how such errors need to be resolved. (shrink)

This philosophical investigation interrogates the relationship between G.W.F. Hegel’s concept of the master-slave dialectic in The Phenomenology of Spirit and the critique and reformulation of it by Frantz Fanon in Black Skin, White Masks. As a means of contextualization and expansion of Hegel’s original textual account, I consider Susan Buck-Morss’ seminal defense through grounding the dialectic in Hegel’s possible historical knowledge of the Haitian Revolution. I maintain that despite a compelling picture, Buck-Morss’ insights are unable to fully vindicate Hegel from (...) the rebukes of Fanon, and as a result, Hegel’s phenomenology necessitates a concrete analysis of the actual conscious experiences of the racialized and colonized subject in order to realize its aims. In pursuit of this critical methodology, I develop the upshot and positive movement of Fanon’s critique through what I describe as a “phenomenology of flesh” in conversation with Maurice Merleau Ponty’s The Visible and the Invisible. (shrink)

The theological misappropriation of Christianity as a civilizing force occurs when individuals convert to Christianity due to deception that ignores the faith-based aspect of Christianity. The history of Western education in India illustrates the hidden curriculum that Christian missionaries employed to disrupt the Indian educational system. This unnerving pedagogy points to the need for a postcolonial theoretical framework that relates the inescapable hybridity of religion and culture where Orientalism has the potential to occur. To press the ongoing urgency of this (...) discussion, I convey how the history of British India connects to my lived-reality as an American Hindu. Overall, I point to hybridity as a lived paradox of ambiguous conflict that embraces interfaith relations. I offer implications for Christian missionaries today to foster authentic interfaith connections without engaging in colonizing ideologies. (shrink)

This chapter argues that Fanon works to interrupt specular and spectacular renderings of suffering and colonial violence. The touch that Fanon advocates is neither optimal grip, violent grasp, nor uniform pressure, nor can it be predicted in advance. His writing touches colonial wounds; by palpating these wounds and dwelling in them, it resuscitates colonial wounds as feelings that are flesh, and does not leave them behind as if their scar tissue was merely a numb object of the past. Fanon seems (...) to reiterate Edmund Husserl’s phenomenological discovery in Ideas II that the hand that touches the surface of a table, as it moves across it, also feels itself touched. Fanon’s aim is not simply to calculate the destructive effects of colonization, against arguments for its partial “civilizing” benefits. (shrink)