Postgenderism is an extrapolation of ways that technology is eroding the biological, psychological and social role of gender, and an argument for why the erosion of binary gender will be liberatory. Postgenderists argue that gender is an arbitrary and unnecessary limitation on human potential, and foresee the elimination of involuntary biological and psychological gendering in the human species through the application of neurotechnology, biotechnology and reproductive technologies. Postgenderists contend that dyadic gender roles and sexual dimorphisms are generally to the detriment (...) of individuals and society. Assisted reproduction will make it possible for individuals of any sex to reproduce in any combinations they choose, with or without "mothers" and "fathers," and artificial wombs will make biological wombs unnecessary for reproduction. Greater biological fluidity and psychological androgyny will allow future persons to explore both masculine and feminine aspects of personality. Postgenderists do not call for the end of all gender traits, or universal androgyny, but rather that those traits become a matter of choice. Bodies and personalities in our postgender future will no longer be constrained and circumscribed by gendered traits, but enriched by their use in the palette of diverse self-expression. (shrink)

Is the history of philosophy primarily a contribution to PHILOSOPHY or primarily a contribution to HISTORY? This paper is primarily contribution to history (specifically the history of New Zealand) but although the history of philosophy has been big in New Zealand, most NZ philosophers with a historical bent are primarily interested in the history of philosophy as a contribution to philosophy. My essay focuses on two questions: 1) How did New Zealand philosophy get to be so good? And why, given (...) that is so good (a point I am at pains to establish), has it apparently had so slight a cultural impact within New Zealand itself? Did we get the wrong Anderson – the uninspiring William, who was Professor at Auckland, rather than his talented younger brother John, who had such a huge cultural influence as Professor of Philosophy at Sydney? Perhaps but that can only be part of the story since we managed to attract even bigger stars, (notably Karl Popper) as well as breeding bigger talents of our own (Prior, Baier, Bennett, Mulgan, Hursthouse, Waldron and many more). Do we export our best talent? Sometimes – but the stars that stay and the stars who arrive don’t seem to have much impact in New Zealand itself however brightly they shine in the international philosophical firmament. Is it too esoteric? Perhaps, but esoteric philosophy can still have a cultural impact, witness, Moore, Popper and the younger Anderson. Is it, like many of New Zealand’s cultural products (from romance novels to movies), primarily intended for an international audience? That’s a large part of the answer but only a part. Another part of the answer is that philosophy HAS had a cultural impact but that impact is not readily apparent. For NZ philosophers have been less keen to push their ideological barrows and more keen to produce critical thinkers, and critical thinkers don’t all think alike. The logician George Hughes was apparently a life-changing teacher not because he had a nostrum but because he taught people to think. As one of his students said ‘the only ism you believe in is the syllogism’. On the whole the history of New Zealand Philosphy is a ‘From Log Cabin to White House’ tale, ‘From colonial obscurity through struggle and adversity to philosophical excellence’. But there are shadows in the picture. Some departments have nearly come to grief through bureaucratic and political misadventures, and it is hard to resist the suspicion that there is often an element of hostility to philosophers on the part of both university bureaucrats and fellow-academics. I speculate as to why this is the case (we are too argumentative and don’t confine our argumentative tendencies to the cloister) but conclude with some upbeat reflections. on the future of New Zealand Philosophy. (shrink)

Gottfried Leibniz embarked on a research program to prove all the Aristotelic categorical syllogisms by diagrammatic and algebraic methods. He succeeded in proving them by means of Euler diagrams, but didn’t produce a manuscript with their algebraic proofs. We demonstrate how key excerpts scattered across various Leibniz’s drafts on logic contained sufficient ingredients to prove them by an algebraic method –which we call the Leibniz-Cayley (LC) system– without having to make use of the more expressive and complex machinery of first-order (...) quantificational logic. In addition, we prove the classic categorical syllogisms again by a relational method –which we call the McColl-Ladd (ML) system– employing categorical relations studied by Hugh McColl and Christine Ladd. Finally, we show the connection of ML and LC with Boolean algebra, proving that ML is a consequence of LC, and that LC is a consequence of the Boolean lattice axioms, thus establishing Leibniz’s historical priority over George Boole in characterizing and applying (a sufficient fragment of) Boolean algebra to effectively tackle categorical syllogistic. (shrink)

Corcoran’s 27 entries in the 1999 second edition of Robert Audi’s Cambridge Dictionary of Philosophy [Cambridge: Cambridge UP]. -/- ancestral, axiomatic method, borderline case, categoricity, Church (Alonzo), conditional, convention T, converse (outer and inner), corresponding conditional, degenerate case, domain, De Morgan, ellipsis, laws of thought, limiting case, logical form, logical subject, material adequacy, mathematical analysis, omega, proof by recursion, recursive function theory, scheme, scope, Tarski (Alfred), tautology, universe of discourse. -/- The entire work is available online free at more than (...) one website. Paste the whole URL. http://archive.org/stream/RobertiAudi_The.Cambridge.Dictionary.of.Philosophy/Robert.Audi_The.Cambrid ge.Dictionary.of.Philosophy -/- The 2015 third edition will be available soon. Before you think of buying it read some reviews on Amazon and read reviews of its competition: For example, my review of the 2008 Oxford Companion to Philosophy, History and Philosophy of Logic,29:3,291-292. URL: http://dx.doi.org/10.1080/01445340701300429 -/- Some of the entries have already been found to be flawed. For example, Tarski’s expression ‘materially adequate’ was misinterpreted in at least one article and it was misused in another where ‘materially correct’ should have been used. The discussion provides an opportunity to bring more flaws to light. -/- Acknowledgements: Each of these entries was presented at meetings of The Buffalo Logic Dictionary Project sponsored by The Buffalo Logic Colloquium. The members of the colloquium read drafts before the meetings and were generous with corrections, objections, and suggestions. Usually one 90-minute meeting was devoted to one entry although in some cases, for example, “axiomatic method”, took more than one meeting. Moreover, about half of the entries are rewrites of similarly named entries in the 1995 first edition. Besides the help received from people in Buffalo, help from elsewhere was received by email. We gratefully acknowledge the following: José Miguel Sagüillo, John Zeis, Stewart Shapiro, Davis Plache, Joseph Ernst, Richard Hull, Concha Martinez, Laura Arcila, James Gasser, Barry Smith, Randall Dipert, Stanley Ziewacz, Gerald Rising, Leonard Jacuzzo, George Boger, William Demopolous, David Hitchcock, John Dawson, Daniel Halpern, William Lawvere, John Kearns, Ky Herreid, Nicolas Goodman, William Parry, Charles Lambros, Harvey Friedman, George Weaver, Hughes Leblanc, James Munz, Herbert Bohnert, Robert Tragesser, David Levin, Sriram Nambiar, and others. -/- . (shrink)

continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...) has been a defense against horror and madness. Kant's prohibition on speculative metaphysics such as dogmatic metaphysics and transcendental realism, on thinking beyond the imposition of transcendental and moral constraints, has been challenged by numerous figures proceeding him. One of the more interesting critiques of Kant comes from the mad black Deleuzianism of Nick Land stating, “Kant’s critical philosophy is the most elaborate fit of panic in the history of the Earth.” And while Alain Badiou would certainly be opposed to the libidinal investments of Land's Deleuzo-Guattarian thought, he is likewise critical of Kant's normative thought-bureaucracies: Kant is the one author for whom I cannot feel any kinship. Everything in him exasperates me, above all his legalism—always asking Quid Juris? Or ‘Haven’t you crossed the limit?’—combined, as in today’s United States, with a religiosity that is all the more dismal in that it is both omnipresent and vague. The critical machinery he set up has enduringly poisoned philosophy, while giving great succour to the academy, which loves nothing more than to rap the knuckles of the overambitious [….] That is how I understand the truth of Monique David-Menard’s reflections on the properly psychotic origins of Kantianism. I am persuaded that the whole of the critical enterprise is set up to to shield against the tempting symptom represented by the seer Swedenborg, or against ‘diseases of the head’, as Kant puts it. An entire nexus of the limits of reason and philosophy are set up here, namely that the critical philosophy not only defends thought from madness, philosophy from madness, and philosophy from itself, but that philosophy following the advent of the critical enterprise philosophy becomes auto-vampiric; feeding on itself to support the academy. Following Francois Laruelle's non-philosophical indictment of philosophy, we could go one step further and say that philosophy operates on the material of what is philosophizable and not the material of the external world. [1] Beyond this, the Kantian scheme of nestling human thinking between our limited empirical powers and transcendental guarantees of categorical coherence, forms of thinking which stretch beyond either appear illegitimate, thereby liquefying both pre-critical metaphysics and the ravings of the mad in the same critical acid. In rejecting the Kantian apparatus we are left with two entities – an unsure relation of thought to reality where thought is susceptible to internal and external breakdown and a reality with an uncertain sense of stability. These two strands will be pursued, against the sane-seal of post-Kantian philosophy by engaging the work of weird fiction authors H.P. Lovecraft and Thomas Ligotti. The absolute inhumanism of the formers universe will be used to describe a Shoggothic Materialism while the dream worlds of the latter will articulate the mad speculation of a Ventriloquil Idealism. But first we must address the relation of philosophy to madness as well as philosophy to weird fiction. /1/ – Philosophy and Madness There is nothing that the madness of men invents which is not either nature made manifest or nature restored. Michel Foucault. Madness and Civilization. The moment I doubt whether an event that I recall actually took place, I bring the suspicion of madness upon myself: unless I am uncertain as to whether it was not a mere dream. Arthur Schopenhauer. The World as Will and Idea, Vol. 3. Madness is commonly thought of as moving through several well known cultural-historical shifts from madness as a demonic or otherwise theological force, to rationalization, to medicalization psychiatric and otherwise. Foucault's Madness and Civilization is well known for orientating madness as a form of exclusionary social control which operated by demarcating madness from reason. Yet Foucault points to the possibility of madness as the necessity of nature at least prior to the crushing weight of the church. Kant’s philosophy as a response to madness is grounded by his humanizing of madness itself. As Adrian Johnston points out in the early pages of Time Driven pre-Kantian madness meant humans were seized by demonic or angelic forces whereas Kantian madness became one of being too human. Madness becomes internalized, the external demonic forces become flaws of the individual mind. Foucault argues that, while madness is de-demonized it is also dehumanized during the Renaissance, as madmen become creatures neither diabolic nor totally human reduced to the zero degree of humanity. It is immediately clear why for Kant, speculative metaphysics must be curbed – with the problem of internal madness and without the external safeguards of transcendental conditions, there is nothing to formally separate the speculative capacities for metaphysical diagnosis from the mad ramblings of the insane mind – both equally fall outside the realm of practicality and quotidian experience. David-Menard's work is particularly useful in diagnosing the relation of thought and madness in Kant's texts. David-Menard argues that in Kant's relatively unknown “An Essay on the Maladies of the Mind” as well as his later discussion of the Seer of Swedenborg, that Kant formulates madness primarily in terms of sensory upheaval or other hallucinatory theaters. She writes: “madness is an organization of thought. It is made possible by the ambiguity of the normal relation between the imaginary and the perceived, whether this pertains to the order of sensation or to the relations between our ideas” Kant's fascination with the Seer forces Kant between the pincers of “aesthetic reconciliation” – namely melancholic withdrawal – and “a philosophical invention” – namely the critical project. Deleuze and Guattari's schizoanalysis is a combination and reversal of Kant's split, where an aesthetic over engagement with the world entails prolific conceptual invention. Their embrace of madness, however, is of course itself conceptual despite all their rhizomatic maneuvers. Though they move with the energy of madness, Deleuze and Guattari save the capacity of thought from the fangs of insanity by imbuing materiality itself with the capacity for thought. Or, as Ray Brassier puts it, “Deleuze insists, it is necessary to absolutize the immanence of this world in such a way as to dissolve the transcendent disjunction between things as we know them and as they are in themselves”. That is, whereas Kant relied on the faculty of judgment to divide representation from objectivity Deleuze attempts to flatten the whole economy beneath the juggernaut of ontological univocity. Speculation, as a particularly useful form of madness, might fall close to Deleuze and Guattari’s shaping of philosophy into a concept producing machine but is different in that it is potentially self destructive – less reliant on the stability of its own concepts and more adherent to exposing a particular horrifying swath of reality. Speculative madness is always a potential disaster in that it acknowledges little more than its own speculative power with the hope that the gibbering of at least a handful of hysterical brains will be useful. Pre-critical metaphysics amounts to madness, though this may be because the world itself is mad while new attempts at speculative metaphysics, at post-Kantian pre-critical metaphysics, are well aware of our own madness. Without the sobriety of the principle of sufficient reason we have a world of neon madness: “we would have to conceive what our life would be if all the movements of the earth, all the noises of the earth, all the smells, the tastes, all the light – of the earth and elsewhere, came to us in a moment, in an instant – like an atrocious screaming tumult of things”. Speculative thought may be participatory in the screaming tumult of the world or, worse yet, may produce its spectral double. Against theology or reason or simply commonsense, the speculative becomes heretical. Speculation, as the cognitive extension of the horrorific sublime should be met with melancholic detachment. Whereas Kant's theoretical invention, or productivity of thought, is self -sabotaging, since the advent of the critical project is a productivity of thought which then delimits the engine of thought at large either in dogmatic gestures or non-systematizable empirical wondrousness. The former is celebrated by the fiction of Thomas Ligotti whereas the latter is espoused by the tales of H.P. Lovecraft. /2/ – Weird Fiction and Philosophy. Supernatural horror, in all its eerie constructions, enables a reader to taste treats inconsistent with his personal welfare. Thomas Ligotti Songs of a Dead Dreamer. I choose weird stories because they suit my inclination best—one of my strongest and most persistent wishes being to achieve,momentarily, the illusion of some strange suspension or violation of the galling limitations of time, space, and natural law which forever imprison us and frustrate our curiosity about the infinite cosmic spaces beyond the radius of our sight and analysis H.P. Lovecraft. “Notes on Writing Weird Fiction” Lovecraft states that his creation of a story is to suspend natural law yet, at the same time, he indexes the tenuousness of such laws, suggesting the vast possibilities of the cosmic. The tension that Lovecraft sets up between his own fictions and the universe or nature is reproduced within his fictions in the common theme of the unreliable narrator; unreliable precisely because they are either mad or what they have witnessed questions the bounds of material reality. In “The Call of Cthulhu” Lovecraft writes: The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. Despite Lovecraft's invocations of illusion, he is not claiming that his fantastic creations such as the Old Ones are supernatural but, following Joshi, are only ever supernormal. One can immediately see that instead of nullifying realism Lovecraft in fact opens up the real to an unbearable degree. In various letters and non-fictional statements Lovecraft espoused strictly materialist tenets, ones which he borrowed from Hugh Elliot namely the uniformity of law, the denial of teleology and the denial of non-material existence. Lovecraft seeks to explore the possibilities of such a universe by piling horror upon horror until the fragile brain which attempts to grasp it fractures. This may be why philosophy has largely ignored weird fiction – while Deleuze and Guattari mark the turn towards weird fiction and Lovecraft in particular, with the precursors to speculative realism as well as contemporary related thinkers have begun to view Lovecraft as making philosophical contributions. Lovecraft's own relation to philosophy is largely critical while celebrating Nietzsche and Schopenhauer. This relationship of Lovecraft to philosophy and philosophy to Lovecraft is coupled with Lovecraft's habit of mercilessly destroying the philosopher and the figure of the academic more generally in his work, a destruction which is both an epistemological destruction and an ontological destruction. Thomas Ligotti's weird fiction which he has designated as a kind of “confrontational escapism” might be best described in the following quote from one of his shortstories, “The human phenomenon is but the sum of densely coiled layers of illusion each of which winds itself on the supreme insanity. That there are persons of any kind when all there can be is mindless mirrors laughing and screaming as they parade about in an endless dream”. Whereas Lovecraft's weirdness draws predominantly from the abyssal depths of the uncharted universe, Ligotti's existential horror focuses on the awful proliferation of meaningless surfaces that is, the banal and every day function of representation. In an interview, Ligotti states: We don't even know what the world is like except through our sense organs, which are provably inadequate. It's no less the case with our brains. Our whole lives are motored along by forces we cannot know and perceptions that are faulty. We sometimes hear people say that they're not feeling themselves. Well, who or what do they feel like then? This is not to say that Ligotti sees nothing beneath the surface but that there is only darkness or blackness behind it, whether that surface is on the cosmological level or the personal. By addressing the implicit and explicit philosophical issues in Ligotti's work we will see that his nightmarish take on reality is a form of malevolent idealism, an idealism which is grounded in a real, albeit dark and obscure materiality. If Ligotti's horrors ultimately circle around mad perceptions which degrade the subject, it takes aim at the vast majority of the focus of continental philosophy. While Lovecraft's acidic materialism clearly assaults any romantic concept of being from the outside, Ligotti attacks consciousness from the inside: Just a little doubt slipped into the mind, a little trickle of suspicion in the bloodstream, and all those eyes of ours, one by one, open up to the world and see its horror [...] Not even the solar brilliance of a summer day will harbor you from horror. For horror eats the light and digests it into darkness. Clearly, the weird fiction of Lovecraft and Ligotti amount to a anti-anthrocentric onslaught against the ramparts of correlationist continental philosophy. /3/ – Shoggothic Materialism or the Formless Formless protoplasm able to mock and reflect all forms and organs and processes—viscous agglutinations of bubbling cells—rubbery fifteen-foot spheroids infinitely plastic and ductile—slaves of suggestion, builders of cities—more and more sullen, more and more intelligent, more and more amphibious, more and more imitative—Great God! What madness made even those blasphemous Old Ones willing to use and to carve such things? H.P. Lovecraft. “At the Mountains of Madness” On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit. Georges Bataille. “Formless”. The Shoggoths feature most prominently in H.P. Lovecraft's shortstory “At the Mountains of Madness” where they are described in the following manner: It was a terrible, indescribable thing vaster than any subway train – a shapeless congeries of protoplasmic bubbles, faintly self -luminous, and with myriads of temporary eyes forming and un-forming as pustules of greenish light all over the tunnel-filling front that bore down upon us, crushing the frantic penguins and slithering over the glistening floor that it and its kind had swept so evilly free of all litter. The term is a litmus test for materialism itself as the Shoggoth is an amorphous creature. The Shoggoths were living digging machines bio engineered by the Elder Things, and their protoplasmic bodies being formed into various tools by their hypnotic powers. The Shoggoths eventually became self aware and rose up against their masters in an ultimately failed rebellion. After the Elder Ones retreated into the oceans leaving the Shoggoths to roam the frozen wastes of the Antarctic. The onto-genesis of the Shoggoths and their gross materiality, index the horrifyingly deep time of the earth a concept near and dear to Lovecraft's formulation of horror as well as the fear of intelligences far beyond, and far before, the ascent of humankind on earth and elsewhere. The sickly amorphous nature of the Shoggoths invade materialism at large, where while materiality is unmistakably real ie not discursive, psychological, or otherwise overly subjectivist, it questions the relation of materialism to life. As Eugene Thacker writes: The Shoggoths or Elder Things do not even share the same reality with the human beings who encounter them—and yet this encounter takes place, though in a strange no-place that is neither quite that of the phenomenal world of the human subject or the noumenal world of an external reality. Amorphous yet definitively material beings are a constant in Lovecraft's tales. In his tale “The Dream-Quest of Unknown Kadatth” Lovecraft describes Azathoth as, “that shocking final peril which gibbers unmentionably outside the ordered universe,” that, “last amorphous blight of nethermost confusion which blashphemes and bubbles at the centre of all infinity,” who, “gnaws hungrily in inconceivable, unlighted chambers beyond time”. Azathoth's name may have multiple origins but the most striking is the alchemy term azoth which is both a cohesive agent and a acidic creation pointing back to the generative and the decayed. The indistinction of generation and degradation materially mirrors the blur between the natural and the unnatural as well as life and non-life. Lovecraft speaks of the tension between the natural and the unnatural is his short story “The Unnameable.” He writes, “if the psychic emanations of human creatures be grotesque distortions, what coherent representation could express or portray so gibbous and infamous a nebulousity as the spectre of a malign, chaotic perversion, itself a morbid blasphemy against Nature?”. Lovecraft explores exactly the tension outlined at the beginning of this chapter, between life and thought. At the end of his short tale Lovecraft compounds the problem as the unnameable is described as “a gelatin—a slime—yet it had shapes, a thousand shapes of horror beyond all memory”. Deleuze suggests that becoming-animal is operative throughout Lovecraft's work, where narrators feel themselves reeling at their becoming non-human or of being the anomalous or of becoming atomized. Following Eugene Thacker however, it may be far more accurate to say that Lovecraft's tales exhibit not a becoming-animal but a becoming-creature. Where the monstrous breaks the purportedly fixed laws of nature, the creature is far more ontologically ambiguous. The nameless thing is an altogether different horizon for thought. The creature is either less than animal or more than animal – its becoming is too strange for animal categories and indexes the slow march of thought towards the bizarre. This strangeness is, as aways, some indefinite swirling in the category of immanence and becoming. Bataille begins “The Labyrinth” with the assertion that being, to continue to be, is becoming. More becoming means more being hence the assertion that Bataille's barking dog is more than the sponge. This would mean that the Shoggotth is altogether too much being, too much material in the materialism. Bataille suggests that there is an immanence between the eater and the eaten, across the species and never within them. That is, despite the chaotic storm of immanence there must remain some capacity to distinguish the gradients of becoming without reliance upon, or at least total dependence upon, the powers of intellection to parse the universe into recognizable bits, properly digestible factoids. That is, if we undo Deleuze's aforementioned valorization of sense which, for his variation of materialism, performed the work of the transcendental, but refuse to reinstate Kant's transcendental disjunction between thing and appearance, then it must be a quality of becoming-as-being itself which can account for the discernible nature of things by sense. In an interview with Peter Gratton, Jane Bennett formulates the problem thusly: What is this strange systematicity proper to a world of Becoming? What, for example, initiates this congealing that will undo itself? Is it possible to identify phases within this formativity, plateaus of differentiation? If so, do the phases/plateaus follow a temporal sequence? Or, does the process of formation inside Becoming require us to theorize a non-chronological kind of time? I think that your student’s question: “How can we account for something like iterable structures in an assemblage theory?” is exactly the right question. Philosophy has erred too far on the side of the subject in the subject-object relation and has furthermore, lost the very weirdness of the non-human. Beyond this, the madness of thought need not override. /4/ - Ventriloquial Idealism or the Externality of Thought My aim is the opposite of Lovecraft's. He had an appreciation for natural scenery on earth and wanted to reach beyond the visible in the universe. I have no appreciation for natural scenery and want the objective universe to be a reflection of a character. Thomas Ligotti. “Devotees of Decay and Desolation.” Unless life is a dream, nothing makes sense. For as a reality, it is a rank failure [….] Horror is more real than we are. Thomas Ligotti. “Professor Nobody's Little Lectures on Supernatural Horror”. Thomas Ligotti's tales are rife with mannequins, puppets, and other brainless entities which of replace the valorized subject of philosophy – that of the free thinking human being. His tales such as “The Dream of the Manikin” aim to destroy the rootedness of consciousness. James Trafford has connected the anti-egoism of Ligotti to Thomas Metzinger – where the self is at best an illusion and we plead desperately for someone else to acknowledge that we are real. Trafford has stated it thus, “Life is played out as an inescapable puppet show, an endless dream in which the puppets are generally unaware that they are trapped within a mesmeric dance of whose mechanisms they know nothing and over which they have no control”. An absolute materialism, for Ligotti, implies an alienation of the idea which leads to a ventriloquil idealism. As Ligotti notes in an interview, “the fiasco and nightmare of existence, the particular fiasco and nightmare of human existence, the sense that people are puppets of powers they cannot comprehend, etc.” And then further elaborates that,“[a]ssuming that anything has to exist, my perfect world would be one in which everyone has experienced the annulment of his or her ego. That is, our consciousness of ourselves as unique individuals would entirely disappear”. The externality of the idea leads to the unfortunate consequence of consciousness eating at itself through horror which, for Ligotti, is more real than reality and goes beyond horror-as-affect. Beyond this, taking together with the unreality of life and the ventriloquizing of subjectivity, Ligotti's thought becomes an idealism in which thought itself is alien and ultimately horrifying. The role of human thought and the relation of non-relation of horror to thought is not completely clear in Ligotti's The Conspiracy Against the Human Race. Ligotti argues in his The Conspiracy Against the Human Race,that the advent of thought is a mistake of nature and that horror is being in the sense that horror results from knowing too much. Yet, at the same time, Ligotti seems to suggest that thought separates us from nature whereas, for Lovecraft, thought is far less privileged – mind is just another manifestation of the vital principal, it is just another materialization of energy. In his brilliant “Prospects for Post-Copernican Dogmatism” Iain Grant rallies against the negative definition of dogmatism and the transcendental, and suggests that negatively defining both over-focuses on conditions of access and subjectivism at the expense of the real or nature. With Schelling, who is Grant's champion against the subjectivist bastions of both Fichte and Kant, Ligotti's idealism could be taken as a transcendental realism following from an ontological realism. Yet the transcendental status of Ligotti's thought move towards a treatment of the transcendental which may threaten to leave beyond its realist ground. Ligotti states: Belief in the supernatural is only superstition. That said, a sense of the supernatural, as Conrad evidenced in Heart of Darkness, must be admitted if one's inclination is to go to the limits of horror. It is the sense of what should not be- the sense of being ravaged by the impossible. Phenomenally speaking, the super-natural may be regarded as the metaphysical counterpart of insanity, a transcendental correlative of a mind that has been driven mad. Again, Ligotti equates madness with thought, qualifying both as supernatural while remaining less emphatic about the metaphysical dimensions of horror. The question becomes one of how exactly the hallucinatory realm of the ideal relates to the black churning matter of Lovecraft's chaos of elementary particles. In his tale “I Have a Special Plan for This World” Ligotti formulates thus: A: There is no grand scheme of things. B: If there were a grand scheme of things, the fact – the fact – that we are not equipped to perceive it, either by natural or supernatural means, is a nightmarish obscenity. C: The very notion of a grand scheme of things is a nightmarish obscenity. Here Ligotti is not discounting metaphysics but implying that if it does exist the fact that we are phenomenologically ill-equipped to perceive that it is nightmarish. For Ligotti, nightmare and horror occur within the circuit of consciousness whereas for Lovecraft the relation between reality and mind is less productive on the side of mind. It is easier to ascertain how the Kantian philosophy is a defense against the diseases of the head as Kant armors his critical enterprise from too much of the world and too much of the mind. The weird fiction of both Lovecraft and Ligotti demonstrates that there is too much of both feeding into one another in a way that corrodes the Kantian schema throughly, breaking it down into a dead but still ontologically potentiated nigredo. The haunting, terrifying fact of Ligotti's idealism is that the transcendental motion which brought thought to matter, while throughly material and naturalized, brings with it the horror that thought cannot be undone without ending the material that bears it either locally or completely. Thought comes from an elsewhere and an elsewhen being-in-thought. The unthinkable outside thought is as maddening as the unthought engine of thought itself within thought which doesn't exist except for the mind, the rotting décor of the brain. /5/ - Hyperstitional Transcendental Paranoia or Self -Expelled Thought Weird fiction has been given some direct treatment in philosophy in the mad black Deleuzianism of Nick Land. Nick Land along with others in the 1990s created the Cyber Culture Research Unit as well as the research group Hyperstition. The now defunct hyperstitional website, an outgrowth of the Cyber Culture Research Unit, defined hyperstition in the following fourfold: 1-Element of effective culture that makes itself real. 2-Fictional quantity functional as a time-traveling device. 3-Coincidence intensifier. 4-Call to the Old Ones. The distinctively Lovecraftian character of hyperstition is hard to miss as is its Deleuzo-Guattarian roots. In the opening pages of A Thousand Plateaus Deleuze and Guattari write, “We have been criticized for over-quoting literary authors. But when one writes, the only question is which other machine the literary machine can be plugged into”. The indisinction of literature and philosophy mirrors the mess of being and knowing as post-correlationist philosophy, where philosophy tries to make itself real where literature, especially the weird, aims itself at the brain-circuit of horror. The texts of both Lovecraft and Ligotti work through horror as epistemological plasticity meeting with proximity as well as the deep time of Lovecraft and the glacially slow time of paranoia in Ligotti. Against Deleuze, and following Brassier, we cannot allow the time of consciousness, the Bergsonian time of the duree, to override natural time, but instead acknowledge that it is an unfortunate fact of existence as a thinking being. Horror-time, the time of consciousness, with all its punctuated moments and drawn out terrors, cannot compare to the deep time of non-existence both in the unreachable past and the unknown future. The crystalline cogs of Kant's account of experience as the leading light for the possibility of metaphysics must be throughly obliterated. His gloss of experience in Prolegomena to any Future Metaphysics could not be more sterile: Experience consists of intuitions, which belong to the sensibility, and of judgments, which are entirely a work of the understanding. But the judgments which the understanding makes entirely out of sensuous intuitions are far from being judgments of experience. For in the one case the judgment connects only the perceptions as they are given in sensuous intuition [....] Experience consists in the synthetic connection of appearances in consciousness, so far as this connection is necessary. Here it is difficult to dismiss the queasiness that Kant's legalism induces upon sight for both Badiou and David-Menard. Kant's thought becomes, as Foucault says when reflecting on Sade's text in relation to nature, “the savage abolition of itself”. For Badiou, Kant's philosophy simply closes off too much of the outside, freezing the world of thought in an all too limited formalism. Critical philosophy is simply the systematized quarantine on future thinking, on thinking which would threaten the formalism which artificially grants thought its own coherency in the face of madness. Even the becoming-mad of Deleuze, while escaping the rumbling ground, makes grounds for itself, mad grounds but grounds which are thinkable in their affect. The field of effects allows for Deleuze's aesthetic and radical empiricism, in which effects and/or occasions make up the material of the world to be thought as a chaosmosis of simulacra. Given a critique of an empiricism of aesthetics, of the image, it may be difficult to justify an attack on Kantian formalism with the madness of literature, which does not aim to make itself real but which we may attempt to make real. That is, how do Lovecraft's and Ligotti's materials, as materials for philosophy to work on, differ from either the operative formalisms of Kant or the implicitly formalized images of Deleuzian empiricism? It is simply that such texts do not aim to make themselves real, and make claims to the real which are more alien to us than familiar, which is why their horror is immediately more trustworthy. This is the madness which Blanchot discusses in The Infinite Conversation through Cervantes and his knight – the madness of book-life, of the perverse unity of literature and life a discussion which culminates in the discussion of one of the weird's masters, that of Kafka. The text is the knowing of madness, since madness, in its moment of becoming-more-mad, cannot be frozen in place but by the solidifications of externalizing production. This is why Foucault ends his famous study with works of art. Furthermore extilligence, the ability to export the products of our maligned brains, is the companion of the attempts to export, or discover the possibility of intelligences outside of our heads, in order for philosophy to survive the solar catastrophe. To borrow again from Deleuze, writing is inseparable from becoming. The mistake is to believe that madness is reabsorbed by extilligence, by great works, or that it could be exorcised by the expelling of thought into the inorganic or differently organic. Going out of our heads does not guarantee we will no longer mean we cannot still go out of our minds. This is simply because of the outside, of matter, or force, or energy, or thing-in-itself, or Schopenhauerian Will. In Lovecraft’s “The Music of Erich Zahn” an “impoverished student of metaphysics” becomes intrigued by strange viol music coming from above his room. After meeting the musician the student discovers that each night he plays frantic music at a window in order to keep some horridness at bay, some “impenetrable darkness with chaos and pandemonium”. The aesthetic defenses provided by the well trained brain can bear the hex of matter for so long, the specter of unalterability within it which too many minds obliterate, collapsing everything before the thought of thought as thinkable or at least noetically mutable on our own terms. Transcendental paranoia is the concurrent nightmare and promise of Paul Humphrey's work, of being literally out of our minds. It is the gothic counterpart of thinking non-conceptually but also of thinking never belonging to any instance of purportedly solid being. As Bataille stated, “At the boundary of that which escapes cohesion, he who reflects within cohesion realizes there is no longer any room for him” Thought is immaterial only to the degree that it is inhuman, it is a power that tries, always with failure, to ascertain its own genesis. Philosophy, if it can truly return to the great outdoors, if it can leave behind the dead loop of the human skull, must recognize not only the non-priority of human thought, but that thought never belongs to the brain that thinks it, thought comes from somewhere else. To return to the train image from the beginning “a locomotive rolling on the surface of the earth is the image of continuous metamorphosis” this is the problem of thought, and of thinking thought, of being no longer able to isolate thought, with only a thought-formed structure. [1] One of the central tenets of Francois Laruelle's non-philosophy is that philosophy has traditionally operated on material already presupposed as thinkable instead of trying to think the real in itself. Philosophy, according to Laruelle, remains fixated on transcendental synthesis which shatters immanence into an empirical datum and an a prori factum which are then fused by a third thing such as the ego. For a critical account of Laruelle's non-philosophy see Ray Brassier's Nihil Unbound. (shrink)

BAIXE O PDF COMPLETO COM 58 FIGURAS E 50 PÁGINAS!!! -/- INTRODUÇÃO Conhecer a anatomia de um aparelho representa a base para seu estudo amplo e profundo, além de facilitar a compreensão de seu funcionamento. Por isso é importante o conhecimento da anatomia funcional do aparelho reprodutor, já que sua análise permite fixar sólidas bases para o estudo do fenômeno pelo qual se perpetuam as espécies: a reprodução. Nos subtemas compreendidos referentes ao macho e a fêmea, descreve-se cada um dos (...) órgãos que formam o aparelho reprodutor e as suas diferenças entre espécies, assinalando-se em cada um deles a sua função. Obviamente, a parte que trata do funcionamento não é abordada de uma forma muito ampla. Para facilitar o estudo do aparelho reprodutor do macho, seus órgãos podem ser classificados de acordo com sua localização anatômica, em órgãos genitais internos (que compreendem os ductos deferentes, as glândulas acessórias e a uretra pélvica) e órgãos genitais externos (testículos com seu epidídimo). O testículo também foi considerado como órgão sexual primário, enquanto os ductos excretores, glândulas acessórias, pênis e prepúcio são considerados órgãos sexuais secundários. O aparelho reprodutor da fêmea é dividido em ovários e órgãos tubulares (útero, oviduto, cérvix, vagina e vulva). 2.2 APARELHO REPRODUTOR DO MACHO Para avaliar a capacidade reprodutiva dos machos, é primordial conhecer a anatomia e a fisiologia do aparelho reprodutor. Os órgãos genitais incluem testículos, epidídimos, canais deferentes, ampolas deferentes, uretra, glândulas acessórias (próstata, glândulas seminais e glândulas bulbouretrais), pênis e prepúcio, que apresentam diferenças entre as espécies domésticas (tabela 1). Sabe-se que o sistema genital masculino compreende os órgãos envolvidos no desenvolvimento, no amadurecimento, no transporte e no armazenamento dos gametas masculinos (espermatozoides). Ele consiste em um par de testículos, o ducto contorcido do epidídimo, o ducto deferente, a uretra e as glândulas genitais acessórias. Os testículos produzem esperma e hormônios. O epidídimo armazena espermatozoides durante seu amadurecimento antes de passarem para o ducto deferente e pela uretra. As glândulas acessórias também liberam suas secreções na uretra e contribuem para o volume do sêmen. A parte distal da uretra forma o caminho combinado para a passagem tanto da urina como do sêmen. O pênis é o órgão copulador masculino e deposita sêmen no trato reprodutor feminino. As figuras 1-5 apresentam as diferenciações quanto ao sistema genital das espécies domésticas. Conhecer a anatomia dos órgãos reprodutivos é essencial para poder identificar as patologias que possam afetar a capacidade reprodutiva, bem como para entender as diferenças de manejo ao empregar algumas biotecnologias reprodutivas aplicadas aos animais domésticos. Ao longo do texto, a espécie bovina será utilizada como modelo e serão feitas as observações correspondentes às diferenças com as outras espécies. Os órgãos genitais da fêmea incluem os órgãos genitais internos (ovários, ovidutos, útero, cérvix, vestíbulo e vagina) e os órgãos genitais externos (lábios vulvares e clitóris) (tabela 3). Os ovários produzem tanto gametas femininos quanto hormônios. As tubas uterinas pares capturam os oócitos liberados pelos ovários e os transportam para o útero, onde o ovo fertilizado é mantido. A vagina serve como órgão copulatório e, juntamente com sua continuação, o vestíbulo, como canal de parto e passagem para excreção urinária. -/- REFERÊNCIAS BIBLIOGRÁFICAS BOETA, M. et al. Fisiología reproductiva de los animales domésticos. México: FMVZ – UNAM, 2018. DERIVAUX, Jules; BARNABÉ, Renato Campanarut. Reprodução dos animais domésticos. Zaragoza: Acribia, 1980. DUKES, Henry Hugh; SWENSON, Melvin J.; REECE, William O. Dukes fisiologia dos animais domésticos. Rio de Janeiro: Editora Guanabara Koogan, 1996. DYCE, Keith M.; WENSING, Cornelius JG; SACK, Wolfganf O. Tratado de anatomia veterinária. Elsevier Brasil, 2004. HAFEZ, Elsayed Saad Eldin; HAFEZ, B. Reprodução animal. São Paulo: Manole, 2004. HOLY, Lubos; MARTÍNEZ JÚSTIZ, G. Colab. Biología de la reproducción bovina. Havana: Revolucionária, 1975. KÖNIG, Horst Erich; LIEBICH, Hans-Georg. Anatomia dos Animais Domésticos-: Texto e Atlas Colorido. Porto Alegre: Artmed Editora, 2016. MIES FILHO, Antonio. Reprodução dos animais. Porto Alegre: Sulina, 1987. (shrink)

HISTÓRIA DA SOCIOLOGIA: O DESENVOLVIMENTO DA SOCIOLOGIA I -/- A SOCIOLOGIA NOS ESTADOS UNIDOS -/- -/- HISTORY OF SOCIOLOGY: THE DEVELOPMENT OF SOCIOLOGY I -/- SOCIOLOGY IN UNITED STATES -/- -/- Emanuel Isaque Cordeiro da Silva – IFPE-BJ, CAP-UFPE e UFRPE. E-mails: [email protected] e [email protected] WhatsApp: (82)9.8143-8399. -/- -/- PREMISSA -/- A Sociologia nos Estados Unidos desenvolveu-se no contexto de dois grandes eventos que marcaram profundamente a história do país. -/- O primeiro foi a Guerra de Secessão (também conhecida como (...) Guerra Civil Americana), que ocorreu entre 1861 e 1865 e gerou ressentimentos e atritos entre a população do sul e a do norte dos Estados Unidos. -/- Em contrapartida, houve a urbanização das terras do oeste e das áreas centrais do país, o que contribuiu para o crescimento da economia e a expansão industrial. No norte, graças ao esforço de guerra, houve um grande crescimento, principalmente na metalurgia, no transporte ferroviário, na indústria de armamentos e na indústria naval. O comércio também se expandiu de maneira exponencial em todo o território estadunidense. -/- O padrão de cultura dos Estados Unidos passou a ser o ideal nortista de “trabalho duro, educação e liberdade econômica a todos”. Houve ainda um grande desenvolvimento de escolas e instituições de ensino superior. -/- O segundo grande evento que marcou a história estadunidense foi a chegada em massa de estrangeiros. Entre 1860 e 1900, os Estados Unidos passaram de país agrícola, com população em torno de 4 milhões, para país industrial, com uma das maiores economias do mundo e com 75 milhões de habitantes. -/- O incremento populacional e a industrialização redundaram em um processo de urbanização sem precedentes que continuou até a década de 1930. Para se ter uma ideia, em 1860 viviam em Chicago 102 260 pessoas; em 1900, a população da cidade passou a 1 698 575 e, em 1930, a 3 375 329. Em virtude desses fatores, consolidaram-se nos Estados Unidos uma burguesia industrial, comercial e financeira significativa, uma classe trabalhadora majoritariamente formada por imigrantes e uma classe média em ascensão. -/- As principais cidades passaram a ser um espaço de conflito e alvo de preocupações. Temas como imigração, aculturação, conflitos étnicos, comportamentos desviantes e políticas públicas foram importantes na Sociologia desenvolvida inicialmente no país. -/- Entre os principais fundadores da Sociologia nos Estados Unidos estão William Graham Sumner (1840 -1910), Lester Frank Ward (1841-1913), Albion Woodbury Small (1854-1926), Franklin Henry Giddings (1855-1931), Thorstein Bunde Veblen (1857-1929), William Isaac Thomas (1863-1947), Robert Ezra Park (1864-1944), Charles Horton Cooley (1864-1929) e George Herbert Mead (1863-1931). -/- A herança cultural desses fundadores é muito diversa: foram influenciados principalmente pela tradição religiosa protestante disseminada em quase todo o território, pelo liberalismo econômico clássico conservador, do tipo laissez-faire, pelo evolucionismo do inglês Charles Darwin (1809-1882) e pelo darwinismo social de Herbert Spencer (1820-1903). Acrescente-se a esse cadinho de concepções de mundo e ciência o pragmatismo do filósofo e psicólogo William James (1842-1910) e do filósofo Charles Pierce (1839-1914). -/- Essa herança permite compreender as duas grandes características da Sociologia nos Estados Unidos: -/- • multiplicidade de temas, problemas e propostas e diversidade teórica e metodológica; -/- • desenvolvimento desse campo do conhecimento em universidades, nas quais as atividades eram financiadas pelo Estado e pelo setor privado (Fundação Rockefeller, comitês e associações normalmente religiosas). -/- Por causa dessa segunda característica, optei por analisar o desenvolvimento da Sociologia nos Estados Unidos em três importantes universidades estadunidenses: a de Chicago, Harvard e Columbia. -/- 1. A Universidade de Chicago -/- A Universidade de Chicago foi fundada em 1890 pelo magnata do petróleo John D. Rockefeller e recebeu os primeiros alunos em 1892. Nela foi criado o primeiro departamento de Sociologia dos Estados Unidos, sob a direção de Albion Woodbury Small. -/- No início de seus trabalhos sociológicos, a Universidade de Chicago deu primazia à pesquisa empírica, procurando conhecer, por meio da observação direta, a dinâmica das relações sociais. Desenvolveu uma forte tendência pragmática e microssociológica, que viria a ser conhecida como a Escola de Chicago. A maior preocupação dos integrantes dessa Escola foi com os problemas das grandes cidades dos Estados Unidos, como a marginalidade social, o alcoolismo, as drogas, a segregação racial e a delinquência, estabelecendo uma relação entre a pesquisa sociológica e a intervenção dos organismos públicos na sociedade. -/- Os sociólogos de Chicago também se dedicaram ao que chamaram de ecologia humana, em oposição à ecologia animal e vegetal. -/- Em 1895, Albion Woodbury Small fundou o American Journal of Sociology e, em 1907, participou ativamente da fundação da Sociedade Americana de Sociologia. Ele publicou, com Georges Vincent, em 1894, talvez o primeiro manual de Sociologia para estudantes, intitulado Introdução ao estudo da sociedade. Tendo estudado na Alemanha, Small foi o principal divulgador do pensamento de Georg Simmel nos Estados Unidos. -/- Entre os integrantes da Escola de Chicago mais conhecidos no Brasil, podemos citar William I. Thomas (1863-1947) e Florian Znaniecki (1882-1958), cuja principal obra foi O camponês polonês na Europa e na América, editada em 1918. -/- Destacam-se ainda Robert E. Park (1864-1944) e Ernest W. Burgess (1886-1966), que escreveram, entre outras obras, Introdução à ciência da Sociologia, em 1921. -/- Os dois, com Roderick Mackenzie, escreveram o clássico A cidade, em 1925. Outro membro de destaque foi Louis Wirth (1897-1952), autor de O gueto, escrito em 1928, e de um artigo que se tornou famoso, “Urbanismo como modo de vida”, publicado em 1938, no American Journal of Sociology. -/- A Escola de Chicago congregou, ainda, sociólogos e antropólogos com ligação com a Psicologia Social, que desenvolveram uma abordagem sociológica das relações sociais conhecida como interacionismo simbólico. A principal figura dessa vertente foi George Herbert Mead (1863-1932), que trabalhou em diversas áreas, sobretudo como psicólogo social e como professor de várias gerações de antropólogos e sociólogos. Seus escritos foram sistematizados por seus alunos e publicados com o nome Mind, self and society (A mente, o eu e a sociedade), em 1934. -/- Além da tradição intelectual dos Estados Unidos, os integrantes da Escola de Chicago receberam a influência de Jean-Gabriel de Tarde, Émile Durkheim e Georg Simmel. Seus continuadores foram Herbert Blumer (1900-1987) e Everett C. Hughes (1897-1983). -/- 1.1 Erving Goffman (1922-1982) -/- O representante da Sociologia desenvolvida na Universidade de Chicago mais influente no Brasil é Erving Goffman, que nasceu em Manville, Alberta, no Canadá, em 1922, e faleceu nos Estados Unidos em 1982. Obteve o grau de bacharel pela Universidade de Toronto, em 1945, e concluiu mestrado (1949) e doutorado (1953) na Universidade de Chicago, onde estudou Sociologia e Antropologia Social. Em 1958, tornou-se professor da Universidade da Califórnia e, em 1968, ingressou na Universidade da Pensilvânia, onde foi professor de Antropologia e Sociologia. -/- Entre 1981 e 1982, Goffman foi presidente da Sociedade Americana de Sociologia e realizou pesquisas na linha da Sociologia interpretativa e cultural, iniciada por Max Weber, desenvolvendo a ideia de que o mundo é um teatro e cada um, individualmente ou em grupo, interpreta papéis de acordo com as circunstâncias em que se encontra. Essas circunstâncias são marcadas por rituais e posições distintivas em relação a outros indivíduos ou grupos. Para ele, é possível distinguir indivíduos, grupos e classes com base, por exemplo, em aspectos como as formas de vestir ou de se apresentar publicamente. -/- O sociólogo considera a interação social como um processo fundamental de identificação e de diferenciação dos indivíduos e grupos, analisando-a no cotidiano, especialmente em lugares públicos. Goffman estudou com especial atenção o que chamou de “instituições totais”, lugares onde o indivíduo é isolado da sociedade, como prisões e manicômios. -/- De acordo com o sociólogo brasileiro Édison Gastaldo: -/- O trabalho de Goffman trouxe à luz aspectos da vida cotidiana que não se julgavam “sociologicamente relevantes”. Seus insights sobre as interações ordinárias, sobre o deslocamento dos pedestres, sobre a ocupação social dos espaços públicos, sobre a atuação dos vigaristas, mendigos, loucos, espiões, jogadores e de todos aqueles que passam cotidianamente debaixo de nossos narizes sem que prestemos atenção modificaram o pensar sociológico no mundo. Sua descrição etnográfica de um hospital para doentes mentais colaborou decisivamente para deflagrar a luta antimanicomial no mundo inteiro. Vinte e dois anos depois de sua morte, os temas e os conceitos desenvolvidos por Goffman ainda estão em pleno uso e vitalidade (GASTALDO, 2004, p. 9/10). -/- Suas três obras mais conhecidas são: A representação do eu na vida cotidiana (1959), Manicômios, prisões e conventos (1961) e Estigma: notas sobre a manipulação da identidade (1963). -/- 2. A Universidade Harvard -/- A história de Harvard começa em 1636, quando foi fundada, na cidade de Cambridge, no estado de Massachusetts, uma instituição de ensino denominada New College. Em 1639, essa instituição recebeu o nome de Harvard College, em homenagem a John Harvard, seu principal mecenas. -/- A Sociologia desenvolvida na Universidade Harvard é marcada por uma preocupação teórica e tem dois sociólogos como expoentes: Pitirim Alexandrovich Sorokin (1889-1968) e Talcott Edgar Frederick Parsons (1902-1979). Este último influenciou muito o desenvolvimento da Sociologia no mundo e no Brasil. -/- 2.1 Talcott Parsons (1902-1979) -/- Talcott Parsons nasceu no Colorado, nos Estados Unidos. Em 1924, graduou-se em Biologia e Filosofia na Faculdade Amherst. Em 1925, pós-graduou-se em Ciências Sociais na Escola de Economia de Londres, na Inglaterra, e, em seguida, doutorou-se na Universidade de Heidelberg, na Alemanha. -/- Nos Estados Unidos, lecionou Economia e Sociologia na Universidade Harvard durante 45 anos (1927-1973). Em 1944, tornou-se presidente do Departamento de Sociologia, transformando-o, dois anos depois, no Departamento de Relações Sociais, a fim de unir a Sociologia a outras ciências sociais. -/- Assim como Sorokin, Parsons voltou-se para a Sociologia europeia, tendo por base as ideias de Max Weber, Vilfredo Pareto (1848-1923) e Émile Durkheim, além das do economista inglês Alfred Marshall (1842-1924). Fundamentado nesses autores, desenvolveu uma grande obra teórica, que dominaria a Sociologia estadunidense desde então. -/- Parsons é o sociólogo estadunidense mais conhecido no mundo. Em geral, seus críticos entenderam-no como um pensador conservador, preocupado basicamente com o bom ordenamento da sociedade. Seu interesse era determinar a função que os indivíduos desempenhavam na estrutura social. Entendia o indivíduo como expressão dessa estrutura, a qual devia ser mantida e preservada. Caso isso não ocorresse, deviam entrar em ação os mecanismos de controle social (moral, ética, sistema jurídico e penal etc.), como instrumentos preventivos ou corretivos. -/- Seu trabalho exerceu influência em diversos países e ambientes acadêmicos (particularmente nas décadas de 1950 a 1970), até mesmo na então União Soviética, onde, em 1964, ministrou aulas sobre a Sociologia estadunidense a convite da Academia de Ciências da União Soviética (URSS). -/- Suas principais obras foram: A estrutura da ação social (1937), O sistema social (1951), Economia e sociedade (1956, com N. Smelser), Estrutura e processo nas sociedades modernas (1960), Sociedades: perspectivas evolucionárias e comparativas (1966), Teoria sociológica e sociedade moderna (1968), Política e estrutura social (1969), Sistemas sociais e a evolução da teoria da ação (1977) e Teoria da ação e a condição humana (1978). -/- 3. A Universidade Columbia -/- A King’s College foi fundada em 1754, em Nova York, nos Estados Unidos. Quando as colônias inglesas se declararam independentes da Grã-Bretanha, a instituição passou a se chamar Universidade Columbia. A partir da última década do século XIX, essa universidade se destacaria por uma importante produção no campo da Sociologia, tendo como pioneiro Franklin Giddings (1855-1931), fundador da cadeira de Sociologia. Fortemente marcado pelo evolucionismo e pelo pragmatismo, foi um dos primeiros a usar métodos quantitativos e experi-mentais no estudo dos fenômenos sociais. -/- Dois sociólogos de Columbia merecem destaque, por serem muito conhecidos no Brasil: Robert K. Merton e Charles Wright Mills. -/- 3.1 Robert King Merton (1910-2003) -/- Merton nasceu na Filadélfia e faleceu em Nova York. Graduou-se em Sociologia na Universidade Temple e pós-graduou-se na Universidade Harvard, onde trabalhou com Pitirim Sorokin e Talcott Parsons até a defesa de seu doutorado, em 1936. -/- Em 1941 Merton transferiu-se para a Universidade Columbia, onde permaneceu durante 38 anos, até aposentar-se. Nessa universidade procurou integrar teoria à prática sociológica. Estudou o comportamento desviante e os processos de adaptação social, tendo por base pesquisas qualitativas e quantitativas do exercício profissional em ambiente de solidariedade e de conflito. Com Paul Lazarsfeld (1901-1976), desenvolveu o Departamento de Pesquisa Social Aplicada. -/- O nome de Merton está vinculado à proposta de criação de teorias de alcance médio, segundo a qual os sociólogos seriam mais úteis à sociedade se deixassem de lado as grandes teorias (criticando Parsons) e criassem outras de médio alcance. Essas teorias estariam situadas entre as hipóteses de trabalho rotineiras na pesquisa e as amplas especulações. Mediariam, dessa forma, as abstrações, generalizações e fundamentos empíricos da pesquisa. -/- Merton tinha uma visão humanista da função social da ciência, demonstrando influência clara de Max Weber. Concebia a ciência como um conjunto de conhecimentos compartilhados por todos os membros da sociedade, que deveriam julgar a credibilidade das postulações científicas de acordo com suas expectativas e valores morais. Mas as decisões acerca do fazer científico não caberiam à sociedade, e sim ao próprio cientista, sempre adequando seus valores aos da sociedade. -/- 3.2 Charles Wright Mills (1916-1962) -/- Charles Wright Mills (1916-1962) nasceu em Waco, no Texas, Estados Unidos. Mestre em Artes, Filosofia e Sociologia pela Universidade do Texas, concluiu, em 1942, seu doutorado em Sociologia e Antropologia pela Universidade de Wisconsin. Foi professor de Sociologia nas universidades de Maryland e Columbia, onde passou a lecionar em 1947 e permaneceu até a morte, em 1962. -/- Charles Mills representa uma tendência quase marginal na Sociologia dos Estados Unidos, por apresentar uma visão crítica e militante da sociedade estadunidense e da própria Sociologia. -/- Influenciado por Karl Marx e Max Weber, Mills procurou conciliar o conceito de classe social com o de status, visando esclarecer processos e mecanismos dos conflitos e das mudanças sociais. Por meio de pesquisas, tentou elucidar a complexidade de estruturas de poder, particularmente das elites (em lugar de classes dominantes), e de seu papel na mudança social, fugindo da ideia de revolução como única via para a transformação social. -/- Charles Wright Mills é conhecido principalmente por seu livro A imaginação sociológica, publicado originalmente nos Estados Unidos em 1959. Nele, o autor propõe que os sociólogos, ao exercer a profissão, não deixem a imaginação e a criatividade de lado em favor de uma pretensa objetividade e neutralidade do trabalho científico. Para Mills, os grandes intelectuais da história nunca abriram mão da reflexão e da criatividade e mantiveram uma postura crítica diante da realidade. -/- Atribuindo aos sociólogos a responsabilidade de agentes ativos na sociedade, cabendo-lhes tomar parte nos debates públicos de sua época, Mills defendia a ideia de que a Sociologia deveria ser compreensível para o grande público. Para ele, a ciência social era inseparável da vida pessoal do cientista: a intuição, a imaginação e o comprometimento com o tempo em que se vivia eram fundamentais para compreender cientificamente a sociedade. Suas obras foram publicadas em vários idiomas. Além da citada anteriormente, as mais importantes são: A nova classe média (1951), A elite do poder (1956), Sobre o artesanato intelectual (1959) e Os marxistas (1962). -/- Mills escreveu também artigos em revistas e dois livros que tiveram grande exposição na mídia dos Estados Unidos, por seu caráter polêmico: As causas da Terceira Guerra Mundial (1958), no qual discute a corrida nuclear, e A Revolução em Cuba (1960), em que analisa a fase inicial da Revolução Cubana. -/- Outros sociólogos que defendem uma postura crítica na Sociologia estadunidense, continuadores ou não de Charles Wright Mills, são Irving Louis Horowitz (1929-2012), Martin Nicolaus (1928-) e Alvin Gouldner (1920-1980). -/- REFERENCIAL TEÓRICO -/- BOTTOMORE, T.; et al. Dicionário do pensamento social do século XX. Trad. Eduardo Francisco Alves. Álvaro Cabral. Rio de Janeiro: Zahar, 1996. -/- COULON, A. A Escola de Chicago. Trad. Tomás R. Bueno. 1ª ed. Campinas: Papirus, 1995. -/- CUIN, C. H.; GRESLE, F. História da Sociologia. Trad. Roberto Leal Ferreira. São Paulo: Ensaio, 1994. -/- DOMINGUES, J. M. A sociologia de Talcott Parsons. 1ª ed. São Paulo: Annablume, 2008. -/- GASTALDO, É. (org.); et al. Erving Goffman, desbravador do cotidiano. 1ª ed. Porto Alegre: Tomo Editorial, 2004. -/- NOVA, S. V. Introdução à Sociologia. 6ª ed. São Paulo: Atlas, 2004. -/- SILVA, A. et al. Sociologia em movimento. 2ª ed. São Paulo: Ática, 2016. -/- VALLADARES, L. do P. A Escola de Chicago: impacto de uma tradição no Brasil e na França. 1ª ed. Belo Horizonte: UFMG, 2005. -/- VÁRIOS, autores. O livro da sociologia. As grandes ideias de todos os tempos. Trad. Rafael Longo. 1ª ed. São Paulo: Globo, 2015. -/- SBS - Sociedade Brasileira de Sociologia PUCRS - PPG em Ciências Sociais Avenida Ipiranga, 6681 - Partenon CEP: 90619-900 - Porto Alegre, RS [email protected] Emanuel Isaque Cordeiro da Silva ©2019 -/- Estimule a criatividade. Respeite os direitos autorais. (shrink)

What is so special and mysterious about the Continuum, this ancient, always topical, and alongside the concept of integers, most intuitively transparent and omnipresent conceptual and formal medium for mathematical constructions and the battle field of mathematical inquiries ? And why it resists the century long siege by best mathematical minds of all times committed to penetrate once and for all its set-theoretical enigma ? -/- The double-edged purpose of the present study is to save from the transfinite deadlock of (...) higher set theory the jewel of mathematical Continuum -- this genuine, even if mostly forgotten today raison d'etre of all set-theoretical enterprises to Infinity and beyond, from Georg Cantor to W. Hugh Woodin to Buzz Lightyear, by simultaneously exhibiting the limits and pitfalls of all old and new reductionist foundational approaches to mathematical truth: be it Cantor's or post-Cantorian Idealism, Brouwer's or post-Brouwerian Constructivism, Hilbert's or post-Hilbertian Formalism, Goedel's or post-Goedelian Platonism. -/- In the spirit of Zeno's paradoxes, but with the enormous historical advantage of hindsight, we claim that Cantor's set-theoretical methodology, powerful and reach in proof-theoretic and similar applications as it might be, is inherently limited by its epistemological framework of transfinite local causality, and neither can be held accountable for the properties of the Continuum already acquired through geometrical, analytical, and arithmetical studies, nor can it be used for an adequate, conceptually sensible, operationally workable, and axiomatically sustainable re-creation of the Continuum. -/- From a strictly mathematical point of view, this intrinsic limitation of the constative and explicative power of higher set theory finds its explanation in the identified in this study ultimate phenomenological obstacle to Cantor's transfinite construction, similar to topological obstacles in homotopy theory and theoretical physics: the entanglement capacity of the mathematical Continuum. (shrink)

The original purpose of the present study, 2011, started with a preprint «On the Probable Failure of the Uncountable Power Set Axiom», 1988, is to save from the transfinite deadlock of higher set theory the jewel of mathematical Continuum — this genuine, even if mostly forgotten today raison d’être of all traditional set-theoretical enterprises to Infinity and beyond, from Georg Cantor to David Hilbert to Kurt Gödel to W. Hugh Woodin to Buzz Lightyear.

This is an opinionated guide to the literature on epistemic dilemmas. It discusses seven kinds of situations where epistemic dilemmas appear to arise; dilemmic, dilemmish, and non-dilemmic takes on them; and objections to dilemmic views along with dilemmist’s replies to them.

Darwin hypothesized that some animals, when selecting sexual partners, possess a genuine “sense of beauty” that cannot be accounted for by the logic of natural selection. This hypothesis has been notoriously controversial. In this chapter I propose that the concept of agency can be useful to operationalize the “sense of beauty”, and can help identify the conditions under which one can infer that animals are acting as (aesthetic) agents. Focusing on a case study of the behavior of the Pavo cristatus, (...) I identify the types of evidence that would allow for the inference of agency through aesthetic choice. (shrink)

I argue that evidentialism should be rejected because it cannot be reconciled with empirical work on bias in cognitive and social psychology.

People have sought ways to improve their physical and mental capabilities for thousands of years. For those of us who believe that human enhancement technologies include clothes, tools and weapons, the politics of enhancement started in prehistory. The norms of pre-industrial societies that only certain castes or genders could touch specific tools or wear certain clothes were preliminary politics of enhancement. Prosthetic limbs are thousands of years old, and by the 15th century, there were multiple experiments with vaccination around the (...) world. Although it would be appropriate to write a history of the various forms of empowerment that have taken place since the dawn of civilisation, this volume – that now we can present to the lectors – will be on the debates about human enhancement that began in the early 20th century, once modern medicine had begun to suggest actual technologies for human augmentation. Before examining the relationship between human enhancement and biopolitics (the subject of our work), it is helpful to say a few words about the series in which this volume appears, a series that bears the same title as this first text and which opens with contributions from the best scientific experts on the subject. (shrink)

Claims that our species is an “evolutionary success” typically do not feature prominently in academic articles. However, they do seem to be a recurring trope in science popularization. Why do we seem to be attracted to viewing human evolution through the lense of “success”? In this chapter we discuss how evolutionary success has both causal-descriptive and ethical-normative components, and how its ethical status is ambiguous, with possible hints of anthropocentrism. We also place the concept of “success” in a wider context (...) of biological thought, contrasting it with two other value-laden concepts: evolutionary progress and human uniqueness. Claiming the human species to be an evolutionary success is ostensibly grounded in metrics such as the dominance or the size of the human population, but often goes beyond this, suggesting that humans are a unique species or the pinnacle of evolutionary progress. (shrink)

Some of the most significant policy responses to cases of fraudulent and questionable conduct by scientists have been to strengthen professionalism among scientists, whether by codes of conduct, integrity boards, or mandatory research integrity training programs. Yet there has been little systematic discussion about what professionalism in scientific research should mean. In this paper I draw on the sociology of the professions and on data comparing codes of conduct in science to those in the professions, in order to examine what (...) precisely the model of professionalism implies for scientific research. I argue that professionalism, more than any other single organizational logic, is appropriate for scientific research, and that codes of conduct for scientists should strengthen statements concerning scientific autonomy and competence, as well as the scientific service ideal. (shrink)

De indruk overheerst dat het vertrouwen in instellingen tanende is. Toch wordt deze indruk niet altijd ondersteund door bevragingen en statistieken. Als die indruk een mythe is, dan is de echte vraag: waarom worden we dan tot deze mythe aangetrokken? In dit essay wil ik ons verlangen naar vertrouwen plaatsen in een cultuur en in een denkkader waarin vrijheid en zelfbeschikking blijven primeren, en kijken naar hoe er vandaag theoretisch wordt nagedacht over vertrouwen en publiek beleid. Het valt te betwijfelen (...) of we het vertrouwen dat we zoeken op die manier zullen vinden. (shrink)

In the past decade, policy-makers in science have been concerned with harmonizing research integrity standards across Europe. These standards are encapsulated in the European Code of Conduct for Research Integrity. Yet, almost every European country today has its own national-level code of conduct for research integrity. In this study we document in detail how national-level codes diverge on almost all aspects concerning research integrity – except for what constitutes egregious misconduct. Besides allowing for potentially unfair responses to joint misconduct by (...) international collaborations, we argue that the divergences raise questions about the envisaged self-regulatory function of the codes of conduct. (shrink)

Experiences of enlightened unity with Nature or with Deity are reported not only in the mystical literature of the past but also in contemporary accounts of the psychedelic adventurer. In Chapter 13, Peter Sjöstedt-Hughes seeks to fathom such reported states within the framework of the metaphysics of Benedict de Spinoza – a metaphysics encompassing monism, pantheism, panpsychism, and the eternal substance: the timelessness of pure Nature, God itself. God is Nature for Spinoza. To achieve this framework, the tenets of (...) Spinozism are explicated with a culmination in the Intellectual Love of God, amor Dei intellectualis, where the finite mind and infinite intellect of Nature unite. Sjöstedt-Hughes then provides a phenomenological account of the unitive states occasioned by certain psychedelic substances, notably the ever-so potent 5-MeO-DMT, comparing these phenomenological elements to the ontological aspects of Spinozism. This comparative analysis will proffer a Spinozan-Psychedelic symbiosis: that certain psychedelic states can be understood through the Spinozan system, and that the Spinozan system can be intuited through certain psychedelic states – a blinding flash of Spinozism that can change one’s relation to oneself and to Nature itself. (shrink)

Ever since its inception, the theory of evolution has been reified into an “-ism”: Darwinism. While biologists today tend to shy away from the term in their research, the term is still actively used in the broader academic and societal contexts. What exactly is Darwinism, and how precisely are its various uses and abuses related to the scientific theory of evolution? Some call for limiting the meaning of the term “Darwinism” to its scientific context; others call for its abolition; yet (...) others claim the term refers to a myth-like story. In this paper we propose a conceptually grounded overview of the term. We show how the scientific dimension of Darwinism feeds into, and is influenced by, guises of Darwinism as a methodology and as an ethically and politically charged “worldview”. The full meaning of Darwinism, as well as how this meaning has changed over time, can only be understood through the complex interaction between these three dimensions. (shrink)

If God necessarily exists this has some interesting consequences. In this little note I mention some of these.

Rather than to focus upon a particular ‘right to life’, we should consider what rights there are pertaining to our lives and to our living. There are different sorts. There are, for instance, rights that constitute absences of particular duties and rights that correspond to the duties of other agents or agencies. There are also natural and non-natural rights and duties. Different people in different contexts can have different moral duties and different moral rights including rights to life. The question (...) of the moral rights there are to and pertaining to life is considered with reference to James Griffin’s account of human rights. Also considered is the question of who or what can be a bearer of them. (shrink)

Organismic agency is often understood as the capacity to produce goal-directed behavior. This paper proposes a new way of modelling agency, namely as a naturalized deliberation. Deliberative action is not directed towards a particular goal, but involves a process of weighing multiple goals and a choice for a particular combination of these. The underlying causal model is symmetry breaking, where the organism breaks symmetries present in the selective environment. Deliberation is illustrated though the phenomena of mate choice and bacterial chemotaxis.

Government’s use of imprisonment raises distinctive moral issues. Even if government has broad authority to make and to enforce law, government may not be entitled to use imprisonment as a punishment for all the criminal laws it is entitled to make. Indeed, there may be some serious crimes that it is wrong to punish with imprisonment, even if the conditions of imprisonment are humane and even if no adequate alternative punishments are available.

Biologists explain organisms’ behavior not only as having been programmed by genes and shaped by natural selection, but also as the result of an organism’s agency: the capacity to react to environmental changes in goal-driven ways. The use of such ‘agential explanations’ reopens old questions about how justified it is to ascribe agency to entities like bacteria or plants that obviously lack rationality and even a nervous system. Is organismic agency genuinely ‘real’ or is it just a useful fiction? In (...) this paper we focus on two questions: whether agential explanations are to be interpreted ontically, and whether they can be reduced to non-agential explanations (thereby dispensing with agency). The Kantian approach we identify interprets agential explanations non-ontically, yet holds agency to be indispensable. Attributing agency to organisms is not to be taken literally in the way we attribute physical properties such as mass or acceleration, but nor is it a mere heuristic or predictive tool. Rather, it is an inevitable consequence of our own rational capacity: as long as we are rational agents ourselves, we cannot avoid seeing agency in organisms. (shrink)

Many assume that whenever government is entitled to make a law, it is entitled to enforce that law coercively. I argue that the justification of legal authority and the justification of governmental coercion come apart. Both in ideal theory and in actual human societies, governments are sometimes entitled to make laws that they are not entitled to enforce coercively.

Distrust in scientific experts can be surprisingly stubborn, persisting despite evidence supporting the experts’ views, demonstrations of their competence, or displays of good will. This stubborn distrust is often viewed as a manifestation of irrationality. By contrast, this article proposes a logic of “status distrust”: low-status individuals are objectively vulnerable to collective decision-making, and can justifiably distrust high-status scientific experts if they are not confident that the experts do not have their best interests at heart. In phenomena of status distrust, (...) social status is thus an indicator of distrust, and this has wider implications for the literatures on trust in science and on expert communication. (shrink)

History teems with instances of “man’s inhumanity to man.” Some wrongs are perpetrated by individuals; most ghastly evils were committed by groups or nations. Other horrific evils were established and sustained by legal systems and supported by cultural mores. This demands explanation. I describe and evaluate four common explanations of evil before discussing more mundane and psychologically informed explanations of wrong-doing. Examining these latter forms helps isolate an additional factor which, if acknowledged, empowers us to diagnose, cope with, and prevent (...) many ordinary and serious moral wrongs. In so doing, I do not assert that the explanations of first call are never appropriate. I claim only that their role is smaller than many of us reflexively suppose, and that the role of the later feature I identify is more significant, in part, because it supports and amplifies the more mundane and psychologically informed factors prompting wrong-doing. (shrink)

In one vision of human success, future human evolution lies in enhancing our bodies and especially our minds in order to achieve new levels of cooperation, morality, and well-being. In unadulterated form, this vision combines a pessimism in the human evolutionary heritage with an optimism in what technological enhancement can offer. This chapter points to a crucial blind spot: the role the social and cultural environment has played and continues to play in human evolution. In particular, the chapter emphasizes how (...) enhancement technologies are co-opted in the competition for social status. When this is taken into consideration, the vision of techno-libertarian success seems both less appealing and less plausible. Two desiderata for the concept of human success in the future are identified. (shrink)

Algorithm engineering is sometimes portrayed as a new 21st century return of manipulative social engineering. Yet algorithms are necessary tools for individuals to navigate online platforms. Algorithms are like a sensory apparatus through which we perceive online platforms: this is also why individuals can be subtly but pervasively manipulated by biased algorithms. How can we better understand the nature of algorithm engineering and its proper function? In this chapter I argue that algorithm engineering can be best conceptualized as a type (...) of environmental engineering aimed at making the online environment more hospitable to human use, in particular by safeguarding the conditions that allow for trust. (shrink)

The dominant view today on evolutionary progress is that it has been thoroughly debunked. Even value-neutral progress concepts are seen to lack important theoretical underpinnings: natural selection provides no rationale for progress, and natural selection need not even be invoked to explain large-scale evolutionary trends. In this paper I challenge this view by analysing how natural selection acts in heterogeneous environments. This not only undermines key debunking arguments, but also provides a selectionist rationale for a pattern of “evolutionary unfolding”, where (...) life radiates across an increased range of exploitation of environmental heterogeneity. (shrink)

This paper sets out to defend human genetic engineering with a new bioethical approach, post-humanism, combined with a radical democratic political framework. Arguments for the restriction of human genetic engineering, and specifically germ-line enhancement, are reviewed. Arguments are divided into those which are fundamental matters of faith, or "bio-Luddite" arguments, and those which can be addressed through public policy, or "gene-angst" arguments.The four bio-Luddite concerns addressed are: Medicine Makes People Sick; There are Sacred Limits of the Natural Order; Technologies Always (...) Serve Ruling Interests; The Genome is Too Complicated to Engineer. I argue that these are matters of faith that one either accepts or rejects, and that I reject.The non-fundamentalist or pragmatic concerns I discuss are: Fascist Applications; The Value of Genetic Diversity; The Geneticization of Life; Genetic Discrimination and Confidentiality; Systematically Bad Decisions by Parents; Discrimination Against the Disabled; Unequal Access; The Decline of Social Solidarity. I conclude that all these concerns can be adequately addressed through a proactive regulative framework administered by a liberal democratic state. Therefore, even germ-line genetic enhancement should eventually made available since the potential benefits greatly outweigh the potential risks. (shrink)

Socialists have historically thought a lot about the catastrophic risks society faces. Today many DSA chapters have gotten involved in mutual aid to respond to the Covid crisis, generating a debate about how mutual aid fits into socialist work. One form of community engagement that is likely to be increasingly necessary, and is an opportunity for radicalizing angry neighbors, is disaster preparedness. While the prepper subculture is perceived as right-wing, and parts are tied into the militia movement, there are also (...) opportunities for progressive organizations to work with FEMA and local governments. This essay discusses distinctive socialist perspectives on disasters past and future and gives examples of strategic ways socialists can help build disaster-resilient communities. (shrink)

Dankzij nieuwe reproductieve technologieën worden de keuzemogelijkheden van wensouders steeds vergroot. Echter, bij deze toegenomen maakbaarheid stuiten we ook op een onvermogen om onze ervaringen aan te passen aan het veranderende culturele en morele landschap, vooral met betrekking tot de waarde van de genetische connectie. In deze bijdrage wil ik stilstaan bij zulke ‘weerbarstige ervaringen’ en de implicaties ervan voor het beleid en de ethiek van ouderschap.

This paper addresses five questions: First, what is trajectory of Western liberal ethics and politics in defining life, rights and citizenship? Second, how will neuro-remediation and other technologies change the definition of death for the brain injured and the cryonically suspended? Third, will people always have to be dead to be cryonically suspended? Fourth, how will changing technologies and definitions of identity affect the status of people revived from brain injury and cryonic suspension? I propose that Western liberal thought is (...) working towards a natural end, a “telos.” In response to a variety of biotechnologies, law and public opinion in liberal democracies will be forced to make explicit that the rights of a living thing are determined by its level of consciousness. I discuss the way that technology will force three clarifications about the value of consciousness, at the beginning, the end and boundaries of human life. Sentience and personhood will become the basis of moral concern, regardless of its media. Just as human rights have become independent of race, gender and property, rights will become independent of being a breathing human being. But even as we make this transition, the cryonically preserved are still likely to be considered dead for pragmatic reasons, albeit with gradually increasing rights as technology makes their reanimation increasingly probable. I suggest that it could be acceptable to cryonicists that the frozen continue to be defined as dead if assisted suicide can be legalized. Under a liberal assisted suicide policy cryonicists might be allowed to carry out suspension before a declaration of death, preserving the maximum amount of neural information. The gradual redefinition of life and personal identity in terms of psychological continuity will also have consequences for the legal status of the reanimated. If, due to information loss, the reanimated do not meet a threshold of psychological continuity, they may be considered new persons. Cryonicists may therefore wish to specify ahead of time whether they are still interested in being reanimated if pre-animation assessment suggests that the result will not meet the necessary threshold of continuity. Finally, I touch on the way that neural technology will fundamentally problematize the separate, autonomous self on which liberal democratic values are based, leading to a legal and political Singularity. It is this looming neural Singularity that makes the proposed liberal democratic telos a final stage in humanistic thought, before it is superceded by something radically different. (shrink)

Codes of ethics currently offer no guidance to scientists acting in capacity of expert. Yet communicating their expertise is one of the most important activities of scientists. Here I argue that expert communication has a specifically ethical dimension, and that experts must face a fundamental trade-off between "actionability" and "transparency" when communicating. Some recommendations for expert communication are suggested.

The dominant view on the ethics of cognitive enhancement (CE) is that CE is beholden to the principle of autonomy. However, this principle does not seem to reflect commonly held ethical judgments about enhancement. Is the principle of autonomy at fault, or should common judgments be adjusted? Here I argue for the first, and show how common judgments can be justified as based on a principle of service.

The ecosocialists have broad agreements about the radical political economic changes that are called for, and have largely rejected the mysanthropic and anti-technological views of some radical ecologists. But the ecosocialists differ on what role nuclear power and emerging technologies should play under a Green New Deal. The ecomodernists broadly agree on the importance of nuclear and emerging technologies, but their impact has been muted by their association with corporate “greenwashing” and neoliberal technofix apologias for free markets and boy geniuses. (...) As in other policy domains the technoprogressive perspective represents a unique stance at the intersection of these two trends. (shrink)

Many scholars believe that it is procedurally undemocratic for the judiciary to have an active role in shaping the law. These scholars believe either that such practices as judicial review and creative statutory interpretation are unjustified, or that they are justified only because they improve the law substantively. This Article argues instead that the judiciary can play an important procedurally democratic role in the development of the law. Majority rule by legislatures is not the only defining feature of democracy; rather, (...) a government is democratic to the extent to which it provides egalitarian forms of political participation. One such form of participation can be the opportunity to influence the law through the courts, either directly by participating in a case or indirectly by advocating litigation. Arguing from several examples, this Article shows that judicial decision-making allows different voices to be heard that may not necessarily have influence or power in majoritarian legislative structures or popular initiatives. Giving citizens the opportunity to change, to preserve, and to obtain authoritative clarification of the law through the courts can thus make a government procedurally more democratic. (shrink)

A principal challenge facing the progressive bioethics project is the crafting of a consistent message on biopolitical issues that divide progressives. -/- The regulation of enhancement technologies is one of the issues central to this emerging biopolitics, pitting progressive defenders of enhancement, “technoprogressives,” against progressive critics. This essay [PDF] will argue that technoprogressive biopolitics express the consistent application of the core progressive values of the Enlightenment: the right of individuals to control their own bodies, brains and reproduction according to their (...) own conscience, under democratic states that work for the public good. -/- Insofar as left bioconservatives want to ensure the safety of therapies and their equitable distribution, these concerns can be addressed by thorough and independent regulation and a universal health care system, and a progressive bioethics of enhancement can unite both enthusiasts and skeptics. Insofar as bioconservative concerns are motivated by deeper hostility to the Enlightenment project however, by assertion of pre-modern reverence for human uniqueness for instance, then a common program is unlikely. -/- imageAfter briefly reviewing the political history and contemporary landscape of biopolitical debates about enhancement, the essay outlines three meta-policy contexts that will impact future biopolicy: the pressure to establish a universal, cost-effective health insurance system, the aging of industrial societies, and globalization. Technoprogressive appeals are outlined that can appeal to key constituencies, and build a majority coalition in support of progressive change. Finally, some guiding principles for a technoprogressive approach to biopolicy are offered. (shrink)

Parfit’s well known book, Reasons and Persons, argues, among other things, that ‘what matters’ in regard to ‘survival’ is not personal identity but something he calls ‘relation R.’ On this basis, plus other considerations, he rejects the ‘Self-interest’ theory as to what should be our aim in life. Here I show, or try to show, that his over-all argument is seriously defective. In particular, he fails to prove that personal identity is not what matters for survival.

The success of precision medicine depends on obtaining large amounts of information about at-risk populations. However, getting consent is often difficult. Why? In this commentary I point to the differentials in social status involved. These differentials are inevitable once personal information is surrendered, but are particularly intense when the studied populations are socioeconomically or socioculturally disadvantaged and/or ethnically stigmatized groups. I suggest how the deep distrust of the latter groups can be partially justified as a lack of confidence that their (...) core values or interests will sufficiently be taken into account. Hence, the ethical challenge here lies not in avoiding status differentials, but in dealing with them appropriately. Scientists should not assume trust from others but adopt a norm of “demonstrating trustworthiness”. (shrink)

To varying degrees, many of us think we are “self-made.” Some explicitly state—while others imply—that our accomplishments resulted (almost) entirely from our intelligence, ingenuity, and hard work There is qualified truth in this supposition, even although it is commonly overstated. Others think they are pawns in the chess game of life. However, although some have less control than those more privileged, few are devoid of control. This tandem of judgments is akin to our propensity to make asymmetrical judgments about our (...) actions (and those we like) relative to judgments of those we dislike. We often blame our failures on something other than our ill-advised choices, limited abilities, or lack of persistence. If we receive a poor grade, do not land a desired job or coveted promotion, or are spurned by a potential lover, we often blame another, bad luck, or unfortunate circumstances. We scrounge for ways to excuse or mitigate our responsibility when things turn out badly, while taking credit when actions turn out well. We do not do same for negative traits or actions of those we dislike. The phenomenon I discuss in this paper, however, is more pervasive than blame-deflection or inappropriate pride. Even some who think the notion of the “self-made person” borders on a straw person, also think that we have considerable direct control of our lives. We do not. Although we are not leaves tossed by winds of circumstance, we are shaped by complex causal chains largely beyond our control. After seeing this broadly and in detail, we understand the limits on control and why it is not direct By understanding that and how we are shaped by cultures, governments, businesses, and others, we can isolate levers that help us maximize control we do have. (shrink)

We propose that measures of information integration can be more straightforwardly interpreted as measures of agency rather than of consciousness. This may be useful to the goals of consciousness research, given how agency and consciousness are “duals” in many (although not all) respects.

-/- Very few (if any) people believe that the world was created, and is maintained, by a thoroughly contemptible and malicious being. Do we have good reason for our disbelief? In the first part of this paper I offer an argument for the non-existence of such a being. According to this argument there is just too much good - too may good things - in the world for the ‘malicious being’ theory to be plausible. In the second part of the (...) paper I briefly consider the applicability of similar arguments to three other possible beings. (shrink)

Philosophers of science and metascientists alike typically model scientists’ behavior as driven by credit maximization. In this article I argue that this modeling assumption cannot account for how scientists have a default level of trust in each other’s assertions. The normative implication of this is that science policy should not focus solely on incentive reform.

Background Professional communities such as the medical community are acutely concerned with negligence: the category of misconduct where a professional does not live up to the standards expected of a professional of similar qualifications. Since science is currently strengthening its structures of self-regulation in parallel to the professions, this raises the question to what extent the scientific community is concerned with negligence, and if not, whether it should be. By means of comparative analysis of medical and scientific codes of conduct, (...) we aim to highlight the role of negligence provisions in codes of conduct for scientists, and to discuss the normative consequences for future codes of conduct. -/- Methods We collected scientific and medical codes of conduct in a selection of OECD countries, and submitted each code of conduct to comparative textual analysis. -/- Results Negligence is invariably listed as an infraction of the norms of integrity in medical codes of conduct, but only rarely so in the scientific codes. When the latter list negligence, they typically do not provide any detail on the meaning of ‘negligence’. -/- Discussion Unlike codes of conduct for professionals, current codes of conduct for scientists are largely silent on the issue of negligence, or explicitly exclude negligence as a type of misconduct. In the few cases where negligence is stipulated to constitute misconduct, no responsibilities are identified that would help prevent negligence. While we caution against unreasonable negligence provisions as well as disproportionate sanctioning systems, we do argue that negligence provisions are crucial for justified trust in the scientific community, and hence that there is a very strong rationale for including negligence provisions in codes of conduct. (shrink)