Identification of non-coding RNAs (ncRNAs) has been significantly improved over the past decade. On the other hand, semantic annotation of ncRNA data is facing critical challenges due to the lack of a comprehensive ontology to serve as common data elements and data exchange standards in the field. We developed the Non-Coding RNA Ontology (NCRO) to handle this situation. By providing a formally defined ncRNA controlled vocabulary, the NCRO aims to fill a specific and highly needed niche in semantic annotation of (...) large amounts of ncRNA biological and clinical data. (shrink)

This seventh volume of Collected Papers includes 70 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2013-2021 by the author alone or in collaboration with the following 122 co-authors from 22 countries: Mohamed Abdel-Basset, Abdel-Nasser Hussian, C. Alexander, Mumtaz Ali, Yaman Akbulut, Amir Abdullah, Amira S. Ashour, Assia Bakali, Kousik Bhattacharya, Kainat Bibi, R. N. Boyd, Ümit Budak, Lulu Cai, Cenap Özel, Chang Su Kim, Victor Christianto, Chunlai Du, Chunxin Bo, Rituparna Chutia, Cu Nguyen Giap, Dao The (...) Son, Vinayak Devvrat, Arindam Dey, Partha Pratim Dey, Fahad Alsharari, Feng Yongfei, S. Ganesan, Shivam Ghildiyal, Bibhas C. Giri, Masooma Raza Hashmi, Ahmed Refaat Hawas, Hoang Viet Long, Le Hoang Son, Hongbo Wang, Hongnian Yu, Mihaiela Iliescu, Saeid Jafari, Temitope Gbolahan Jaiyeola, Naeem Jan, R. Jeevitha, Jun Ye, Anup Khan, Madad Khan, Salma Khan, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Kifayat Ullah, Kishore Kumar P.K., Sujit Kumar De, Prasun Kumar Nayak, Malayalan Lathamaheswari, Luong Thi Hong Lan, Anam Luqman, Luu Quoc Dat, Tahir Mahmood, Hafsa M. Malik, Nivetha Martin, Mai Mohamed, Parimala Mani, Mingcong Deng, Mohammed A. Al Shumrani, Mohammad Hamidi, Mohamed Talea, Kalyan Mondal, Muhammad Akram, Muhammad Gulistan, Farshid Mofidnakhaei, Muhammad Shoaib, Muhammad Riaz, Karthika Muthusamy, Nabeela Ishfaq, Deivanayagampillai Nagarajan, Sumera Naz, Nguyen Dinh Hoa, Nguyen Tho Thong, Nguyen Xuan Thao, Noor ul Amin, Dragan Pamučar, Gabrijela Popović, S. Krishna Prabha, Surapati Pramanik, Priya R, Qiaoyan Li, Yaser Saber, Said Broumi, Saima Anis, Saleem Abdullah, Ganeshsree Selvachandran, Abdulkadir Sengür, Seyed Ahmad Edalatpanah, Shahbaz Ali, Shahzaib Ashraf, Shouzhen Zeng, Shio Gai Quek, Shuangwu Zhu, Shumaiza, Sidra Sayed, Sohail Iqbal, Songtao Shao, Sundas Shahzadi, Dragiša Stanujkić, Željko Stević, Udhayakumar Ramalingam, Zunaira Rashid, Hossein Rashmanlou, Rajkumar Verma, Luige Vlădăreanu, Victor Vlădăreanu, Desmond Jun Yi Tey, Selçuk Topal, Naveed Yaqoob, Yanhui Guo, Yee Fei Gan, Yingcang Ma, Young Bae Jun, Yuping Lai, Hafiz Abdul Wahab, Wei Yang, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Lemnaouar Zedam. (shrink)

This thirteenth volume of Collected Papers is an eclectic tome of 88 papers in various fields of sciences, such as astronomy, biology, calculus, economics, education and administration, game theory, geometry, graph theory, information fusion, decision making, instantaneous physics, quantum physics, neutrosophic logic and set, non-Euclidean geometry, number theory, paradoxes, philosophy of science, scientific research methods, statistics, and others, structured in 17 chapters (Neutrosophic Theory and Applications; Neutrosophic Algebra; Fuzzy Soft Sets; Neutrosophic Sets; Hypersoft Sets; Neutrosophic Semigroups; Neutrosophic Graphs; Superhypergraphs; Plithogeny; (...) Information Fusion; Statistics; Decision Making; Extenics; Instantaneous Physics; Paradoxism; Mathematica; Miscellanea), comprising 965 pages, published between 2005-2022 in different scientific journals, by the author alone or in collaboration with the following 110 co-authors (alphabetically ordered) from 26 countries: Abduallah Gamal, Sania Afzal, Firoz Ahmad, Muhammad Akram, Sheriful Alam, Ali Hamza, Ali H. M. Al-Obaidi, Madeleine Al-Tahan, Assia Bakali, Atiqe Ur Rahman, Sukanto Bhattacharya, Bilal Hadjadji, Robert N. Boyd, Willem K.M. Brauers, Umit Cali, Youcef Chibani, Victor Christianto, Chunxin Bo, Shyamal Dalapati, Mario Dalcín, Arup Kumar Das, Elham Davneshvar, Bijan Davvaz, Irfan Deli, Muhammet Deveci, Mamouni Dhar, R. Dhavaseelan, Balasubramanian Elavarasan, Sara Farooq, Haipeng Wang, Ugur Halden, Le Hoang Son, Hongnian Yu, Qays Hatem Imran, Mayas Ismail, Saeid Jafari, Jun Ye, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Abdullah Kargın, Vasilios N. Katsikis, Nour Eldeen M. Khalifa, Madad Khan, M. Khoshnevisan, Tapan Kumar Roy, Pinaki Majumdar, Sreepurna Malakar, Masoud Ghods, Minghao Hu, Mingming Chen, Mohamed Abdel-Basset, Mohamed Talea, Mohammad Hamidi, Mohamed Loey, Mihnea Alexandru Moisescu, Muhammad Ihsan, Muhammad Saeed, Muhammad Shabir, Mumtaz Ali, Muzzamal Sitara, Nassim Abbas, Munazza Naz, Giorgio Nordo, Mani Parimala, Ion Pătrașcu, Gabrijela Popović, K. Porselvi, Surapati Pramanik, D. Preethi, Qiang Guo, Riad K. Al-Hamido, Zahra Rostami, Said Broumi, Saima Anis, Muzafer Saračević, Ganeshsree Selvachandran, Selvaraj Ganesan, Shammya Shananda Saha, Marayanagaraj Shanmugapriya, Songtao Shao, Sori Tjandrah Simbolon, Florentin Smarandache, Predrag S. Stanimirović, Dragiša Stanujkić, Raman Sundareswaran, Mehmet Șahin, Ovidiu-Ilie Șandru, Abdulkadir Șengür, Mohamed Talea, Ferhat Taș, Selçuk Topal, Alptekin Ulutaș, Ramalingam Udhayakumar, Yunita Umniyati, J. Vimala, Luige Vlădăreanu, Ştefan Vlăduţescu, Yaman Akbulut, Yanhui Guo, Yong Deng, You He, Young Bae Jun, Wangtao Yuan, Rong Xia, Xiaohong Zhang, Edmundas Kazimieras Zavadskas, Zayen Azzouz Omar, Xiaohong Zhang, Zhirou Ma.‬‬‬‬‬‬‬‬. (shrink)

In this essay I argue that what has been called “philosophical anarchism” in the academic literature bears little to no relationship with the historical anarchist tradition and, for this reason, ought not to be considered a genuine form of anarchism. As I will demonstrate, the classical anarchism of the nineteenth and early twentieth centuries is to be distinguished from other political theories in regarding all hierarchical institutions and relationships—including, but not limited to, the state—as incorrigibly dominative or oppressive and, for (...) this reason, immoral. Lastly, I argue that defenders of such institutions and relationships must take the challenge posed by classical anarchism seriously by engaging substantively with actual anarchist positions. (shrink)

When central authority fails in socially crucial tasks, mutual aid, solidarity, and grassroots organization frequently arise as people take up slack on the basis of informal networks and civil society organizations. We can learn something important about the possibility of horizontal organization by studying such experiments. In this paper we focus on the rationality, care, and effectiveness of grassroots measures to respond to the pandemic and show how they illustrate core elements of anarchist thought. We do not argue for the (...) correctness of any version of anarchist politics, nor claim that the bulk of this grassroots work was done with anarchist ideas explicitly in mind. Nonetheless, the current pandemic, like many social crises before it, serves as a sort experiment in political implementation. -/- Two things have been striking in the US response to the COVID-19 pandemic: the chaos, incompetence, irrationality, and often cruel misguidedness of the centralized government response; and the rationality, care, and effectiveness of grassroots measures in many parts of the country. In this paper we focus on the latter—especially the case of Washington, DC—to illustrate core features of anarchist politics. We do not argue for the correctness of any version of anarchist politics here, but merely illustrate guiding ideas that have been a part of anarchist theory and practice for well over a century. We also do not claim that the bulk of this grassroots work was done with anarchist ideas in mind, or explicitly out of a commitment to anarchist politics. Some was, and some arises out of related ideological commitments, but most simply functions out of no more than a desire to support one another. -/- The current pandemic, like many social crises before it, rather than providing a stand-alone argument or functioning as an implementation of any political theory, serves as a sort of laboratory experiment. When central authority fails in socially crucial tasks, mutual aid, solidarity, and grassroots organization frequently arise as people take up slack on the basis of informal networks and civil society organizations. We can learn something important about the possibility of horizontal organization by studying such experiments, including how it arises through spontaneous action. If political thought is best illustrated through its implementation in practice, the functioning of grassroots individuals and organizations in a time of crisis is one way to understand the political mechanisms core to anarchist thought. (shrink)

We have been left with a big challenge, to articulate consciousness and also to prove it in an artificial agent against a biological standard. After introducing Boltuc’s h-consciousness in the last paper, we briefly reviewed some salient neurology in order to sketch less of a standard than a series of targets for artificial consciousness, “most-consciousness” and “myth-consciousness.” With these targets on the horizon, we began reviewing the research program pursued by Jun Tani and colleagues in the isolation of the formal (...) dynamics essential to either. In this paper, we describe in detail Tani’s research program, in order to make the clearest case for artificial consciousness in these systems. In the next paper, the third in the series, we will return to Boltuc’s naturalistic non-reductionism in light of the neurorobotics models introduced (alongside some others), and evaluate them more completely. (shrink)

This paper introduces a refined single-valued neutrosophic set (RSVNS) and presents a similarity measure of RSVNSs. Then a multicriteria decision-making method with RSVNS information is developed based on the similarity measure of RSVNSs. By the similarity measure between each alternative and the ideal solution (ideal alternative), all the alternatives can be ranked and the best one can be selected as well. Finally, an actual example on the selecting problems of construction projects demonstrates the application and effectiveness of the proposed method.

The study of anarchism as a philosophical, political, and social movement has burgeoned both in the academy and in the global activist community in recent years. Taking advantage of this boom in anarchist scholarship, Nathan J. Jun and Shane Wahl have compiled twenty-six cutting-edge essays on this timely topic in New Perspectives on Anarchism.

The present study examined the endogenous release of luteinizing hormone-releasing hormone (LHRH) from superfused hypothalamic slices derived from Korean native cattie (KNC). In addition, the in vitro secretory pattern of LHRH release in '(NC was compared with that in imported cattle such as Holstein cow. The median eminences (ME) of hypothalamic tissues were dissected out, sliced, and quickly placed in an ice-cold superfusion chamber. Superfusion chambers containing ME slices were maintained in a constant temperature water-bath at 37∘C. Effluents were collected (...) on the ice at 10 min intervals for a 4 hr superfusion period and kept -20∘C prior to LHRH radioimmunoassay. LHRH release was analyzed by the PULSAR algorithm. The spontaneous release of LHRH from both cows was episodic during a 4 hr superfusion period. The mean LHRH release, pulse amplitude and pulse interval m KNC were 11.08± 1.50 pg/min/mg x 10-2, 21.43 1 7.28 pg/mg x 10-2, and 39.42 ± 3.08 min, which was quite similar to those observed in Holstein cows. The basic characteristics of the LHRH pulse generator of KNC appear important for a better understanding about the endocrine function of KNC. (shrink)

This chapter is concerned with three specific questions. First, has there ever been a distinctive and independent ‘anarchist’ political philosophy, or is anarchism better viewed as a minor sect of another political philosophy — for example, socialism or liberalism — which cannot claim any critical and conceptual resources of its own? Second, if there has been such a distinctive and independent philosophy, what are its defining characteristics? Third, whether there is a distinctive and independent anarchist political philosophy or not, should (...) there be? (shrink)

In this paper, I argue that Deleuze's political writings and Derrida's early (pre-1985) work on deconstruction affirms the tactical orientation which Todd May in particular has associated with 'poststructuralist anarchism.' Deconstructive philosophy, no less than Deleuzean philosophy, seeks to avoid closure, entrapment, and structure; it seeks to open up rather than foreclose possibilities, to liberate rather than interrupt the flows and movements which produce life. To this extent, it is rightfully called an anarchism -- not the utopian anarchism of the (...) nineteenth century, perhaps, but the provisional and preconditional anarchism which is, and will continue to be, the foundation of postmodern politics. (shrink)

The comfort women case in South Korea has been a polemic issue in the context of inherited responsibility. The Japanese government who emphasizes on state as an agent for taking the responsibility tends either to deny collective responsibility of historic wrongdoings or to limit the scope of its roles to superficial ways such as reparation. Meanwhile South Korea demands not only reparation but official apology, emotional compassion, and material compensation on the ground that nation, not state, should be accountable for (...) historic injustice, but this claim still encounters a difficulty of application to cases originated in multinational countries. Based on these observations, I will develop two arguments: (1) that reciprocal nondomination conceptualized with civic responsibility will better the comfort women case in the context of inherited responsibility because this contains full ground of deliberation in which those who come from regardless of state or nation can participate; (2) that reciprocal nondomination embodied with civic responsibility can be operated as a regulative principle which prompts both victims and wrongdoers to have their deliberative stances and to reach an agreement conducive to transitional justice. (shrink)

Eleven top Deleuze scholars reclaim Deleuzian philosophy as moral philosophy Ethics plays a crucial, if subtle, role in Gilles Deleuze's philosophical project. Michel Foucault claimed that Anti-Oedipus was `a book of ethics, the first book of ethics to be written in France in quite a long time'. But what is the nature of the immanent ethics that is developed in Deleuze's thought? How does it differ from previous conceptions of ethics? And what paths does it open for future thought, given (...) the ethical challenges facing humanity in so many domains? Each of the eleven essays in this collection explores the ethical dimension of Deleuze's thought along a new and singular trajectory, and in so doing, attempts to reclaim his philosophy as an ethical philosophy. (shrink)

The notions of a commutative (∈, ∈)-neutrosophic ideal and a commutative falling neutrosophic ideal are introduced, and several properties are investigated. Characterizations of a commutative (∈, ∈)-neutrosophic ideal are obtained. Relations between commutative (∈, ∈)-neutrosophic ideal and (∈, ∈)-neutrosophic ideal are discussed. Conditions for an (∈, ∈)-neutrosophic ideal to be a commutative (∈, ∈)-neutrosophic ideal are established. Relations between commutative (∈, ∈)-neutrosophic ideal, falling neutrosophic ideal and commutative falling neutrosophic ideal are considered. Conditions for a falling neutrosophic ideal to be (...) commutative are provided. (shrink)

Despite the recent proliferation of scholarship on anarchism, very little attention has been paid to the historical and theoretical relationship between anarchism and philosophy. Seeking to fill this void, Brill's Companion to Anarchism and Philosophy draws upon the combined expertise of several top scholars to provide a broad thematic overview of the various ways anarchism and philosophy have intersected. Each of its 18 chapters adopts a self-consciously inventive approach to its subject matter, examining anarchism's relation to other philosophical theories and (...) systems within the Western intellectual tradition as well as specific philosophical topics, subdisciplines and methodological tendencies. (shrink)

Machery et al. presented data suggesting the existence of cross-cultural variation in judgments about the reference of proper names. In this paper, we examine a previously overlooked confound in the subsequent studies that attempt to replicate the results of Machery et al. using East Asian languages. Machery et al. and Sytsma et al. claim that they have successfully replicated the original finding with probes written in Chinese and Japanese, respectively. These studies, however, crucially rely on uses of articleless, ‘bare noun (...) phrases’ in Chinese and Japanese, which according to the linguistic literature are known to be multiply ambiguous. We argue that it becomes questionable whether the extant studies using East Asian languages revealed genuine cross-cultural variation when the probes are reevaluated based on a proper linguistic understanding of Chinese and Japanese bare noun phrases and English definite descriptions. We also present two experiments on native Japanese speakers that controlled the use of ambiguous bare noun phrases, the results of which suggest that the judgments of Japanese speakers concerning the reference of proper names may not diverge from those of English speakers. (shrink)

This introductory chapter discusses the relevance of this volume. It contends that there is a deeply ethico-normative dimension to Deleuzian–Guattarian philosophy but that it has tended to be ignored, overlooked, downplayed, and misunderstood in the literature. This book makes a preliminary contribution to the task of uncovering and elucidating that dimension, not only for the sake of enriching Deleuze–Guattari scholarship, but also in the hope of promoting a more engaged philosophical practice based in, and responding to, Deleuzian–Guattarian ethics.

This volume of collected essays brings together conversations, papers, and debates from the Third Annual North American Anarchist Studies Network Conference in San Juan, Puerto Rico. Nathan Jun and Jorell A. Meléndez aspire to go beyond a simple collection of papers and instead aim to maintain a dialogue among different academic fields with the sole task of comprehending and re-thinking anarchist studies. With over twenty-one chapters written by a diverse range of activists, organizers, musicians, artists, poets, and academics, this book (...) transgresses the apparent simplicity of the study of anarchism with a dynamic and interdisciplinary approach that crystallizes and emulates the heterogeneous nature of the anarchist ideal. From theory and philosophy to historical analyses, methodologies, and perspectives, from different manifestations in the arts, media, and culture to religion, ethics, and spirituality, from the intersectionality of animal liberation and queer struggles to contemporary praxis and organizing, the authors explore different topics from a critical perspective that is often lacking in their respective academic fields. This book is a must-buy for critical teachers, students, and activists interested in studying anarchism and the different ways in which we can transform our reality. (shrink)

Fredegisus of Tours was an Anglo-Saxon scholar who studied under Alcuin of York and later served at the court of Charlemagne. Although he was apparently well respected by his peers, specific details concerning his life are scarce. His only surviving work is a brief epistle entitled De Nihil et Tenebris. This article provides a new translation of the letter, based on Migne 1851 edition, along with biographical information about its author, a brief critical history of the text, and a commentary (...) on Fredegisus’s significance in the history of Western philosophy. The author argues, against extant critical accounts, that Fredegisus evinces a much higher level of philosophical sophistication than is usually attributed to him. This is evidenced by certain crucial similarities between the De Nihil and Augustine’s De Magistro, as well as the decidedly Platonic overtones of Fredegisus’s doctrine of nothingness. (shrink)

Over the course of the last four decades, William Leon McBride has distinguished himself as one of the most esteemed and accomplished philosophers of his generation. This volume—which celebrates the occasion of his seventy-fifth birthday—includes contributions from colleagues, friends, and formers students and pays tribute to McBride’s considerable achievements as a teacher, mentor, and scholar.

The present study examines the physiological alterations in prolactin (PRL) messenger ribonucleic acid (mRNA) and serum PRL levels during the rat estrous cycle and the effed of naloxone, an endogenous opioid peptide receptor antagonist, on PRL gene expression during the rat estrous cycle. Adult female rats exhibiting at least two consecutive 4-day estrous cycles were used in this study. A single injection of naloxone (2mg/kg b.w.) or saline was given sc 30 mm prior to decapitation. Animals were sacrificed at 10:00 (...) h of each stage of the estrous cycle, and at 2-h intervals from 10:00 h to 20:00 h during the proestrus. PRL mRNA and serum PRL levels were determined by an RNA-blot hybridization with the rat PRL cDNA probe and by a PRL radioimmunoassay, respectively. PRL mRNA and serum PRL levels were not dramatically altered in the morning of each stage of diestrus I, II, and proestrus, and naloxone failed to modify the two parameters. During estrus naloxone clearly suppressed serum PRL levels, but it was unable to modify PRL mRNA levels. A more detailed examination of the proestrus stage revealed that PRL mRNA and serum PRL levels fluctuated as a function of time: PRL mRNA levels reached a maximum level at 12:00 h and gradually decreased until 18:00 h. PRL mRNA levels then rose at 20:00 h. No difference in PRL mRNA levels between the control and naloxone-treated groups was observed. Changes in serum PRL level during proestrus were conversely related to changes in PRL mRNA: serum PRL levels were low from 10:00 h to 14:00 h, then increased and reached a maximum level at 16:00-18:00 h. Following then, serum PRL levels were decreased. Naloxone was effective in suppressing the characteristic afternoon surge of PRL from 16:00 h to 20:00 h. These data clearly showed that alterations in PRL mRNA levels were conversely correlated with changes in serum PRL levels on proestrus, indicating differential regulation of PRL gene expression and secretion. (shrink)

This essay critically examines one of the dominant tendencies in recent theoretical discussions of anarchism, postanarchism, and argues that this tradition fails to engage sufficiently with anarchism’s history. Through an examination of late 19th-century anarchist political thought—as represented by one of its foremost exponents, Peter Kropotkin—we demonstrate the extent to which postanarchism has tended to oversimplify and misrepresent the historical tradition of anarchism. The article concludes by arguing that all political-theoretical discussions of anarchism going forward should begin with a fresh (...) appraisal of the actual content of anarchist political thought, based on a rigorous analysis of its political, social, and cultural history. (shrink)

This chapter is concerned with two distinct but related questions: (a) does Deleuzian philosophy offer an account of moral norms (i.e., a theory of normativity)? (b) does Deleuzian philosophy offer an account of moral values (i.e., a theory of the good)? These are important questions for at least two reasons. First, the moral- and value-theoretical aspects of Deleuzian philosophy have tended to be ignored, dismissed, overlooked, or otherwise overshadowed in the literature by the ontological, historical, and political aspects. Second, Deleuze (...) – along with other alleged “postmodernists” such as Foucault and Derrida – has occasionally been accused of moral relativism, skepticism, and even nihilism. The aim of what follows is to demonstrate the value and importance of Deleuze's (and Guattari's) contributions to ethics and to defend Deleuzian philosophy from the charges just mentioned. (shrink)

CONTENT 1. Misconceptions of Darwin's Theory of Evolution 2. Darwinism against Essentialism and the Concept of Species 3. Function and Biological Explanation 4. The Gene 목차 1. 다윈의 진화론에 대한 오해들 2. 본질주의에 대한 진화론의 반대와 종(Species)의 개념 3. 기능(function)과 생명과학적 설명 4. 유전자 맺음말.

This paper connects the hard problem of consciousness to the interpretation of quantum mechanics. It shows that constitutive Russellian pan(proto)psychism (CRP) is compatible with Everett’s relative-state (RS) interpretation. Despite targeting different problems, CRP and RS are related, for they both establish symmetry between micro- and macrosystems, and both call for a deflationary account of Subject. The paper starts from formal arguments that demonstrate the incompatibility of CRP with alternative interpretations of quantum mechanics, followed by showing that RS entails Russellian pan(proto)psychism. (...) Therefore, CRP and RS are mutually supportive. It then provides a unified ontological picture by combining CRP and RS. The challenge faced by CRP, the combination problem, can be resolved by adopting a RS version of quantum mechanics. Technically, this is achieved by a co-consciousness relation capable of explaining the difference between first-person and third-person perspectives. The hierarchical structure of the relation removes any concern on the structural mismatch between the physical and the phenomenal. (shrink)

Anarchist philosophy has often played and continues to play a crucial role in interventions in working-class and labor movements. Anarchist philosophy influenced real-world struggles and touched the lives of real, flesh-and-blood workers, especially those belonging to the industrial, immigrant working classes of late nineteenth- and early twentieth-century America. Too often the writings, which were disseminated to, and hungrily consumed by, these workers are dismissed as “propaganda.” However, insofar as they articulate and define political, economic, and social concepts; subject political, economic, (...) and social institutions to trenchant critique against clear and well-defined normative standards; offer logical justifications of their own positions; and advance positive alternative proposals, why should these writings not be regarded as philosophical texts and analyzed accordingly? Obviously they should, and the fact that they have been so long ignored by political philosophers, historians, and other scholars reflects academic prejudice rather than the intellectual and philosophical merit of the writings. This article is a preliminary step toward giving anarchist philosophy the hearing it so richly deserves. (shrink)

In this, the first published collection of writings by Hippolyte Havel (1871–1950), Nathan Jun brings a crucial, yet largely forgotten revolutionary figure back into historical focus. Havel was a Czech anarchist at the center of New York’s political and artistic circles at the turn of the twentieth century. He was an editor of numerous publications, including Emma Goldman’s Mother Earth and his influence on several writers, artists, and intellectuals (including Eugene O’Neill, Joseph Stieglitz, and Sadakichi Hartmann) helped shape American modernism. (...) Proletarian Days provides an illuminating introduction to the man and his times. (shrink)

How we define the anarchist canon—let alone how we decide which thinkers, theories, and texts should count as canonical—depends very much on what we take the purpose of the anarchist canon to be. In this essay, I distinguish between thinkers, theories, or texts that are “anarchist,” by virtue of belonging to actually-existing historical anarchist movements, and those which are “anarchist” in virtue of expressing “anarchistic” (or “anarchic”) ideas. I argue that the anarchist canon is best conceived as a repository of (...) historically-expressed anarchistic ideas and, for this reason, should include both kinds of theories, thinkers, and texts. (shrink)

This chapter draws upon Michael Freeden's morphological approach to examine the various ways freedom has been conceptualized within the anarchist tradition. It determines how and to what extent these conceptions serve to differentiate anarchism from liberalism and other ideologies that claim freedom as a core concept. The chapter explores the role they play in the formulation of diverse anarchist tendencies. It argues that prevailing anarchist conceptions of freedom uniformly obviate the "assumed tension between the freedom of the individual and the (...) good of society" as well as "between negative and positive definitions of the concept". The rejection of such dichotomies is a unifying theme in anarchism more generally and a key aspect of its ideological distinctiveness. When anarchism is defined solely in terms of what it opposes, the underlying motivations for that opposition tend to be obscured. For social anarchists, any concept of freedom that lacks an explicitly teleological dimension is an abstraction devoid of concrete moral significance. (shrink)

This chapter draws upon Michael Freeden’s morphological theory of ideology to examine diverse conceptions of the State within the anarchist tradition. Its principal aim in so doing is twofold: first, to determine how and to what extent these conceptions serve to distinguish anarchism from other libertarian ideologies, and second, to explore the role they play in the formulation of diverse anarchist tendencies. As I shall argue, the particular meaning and degree of relative significance that a given conception assigns to the (...) State depends on the internal arrangement of its ‘micro-components’ and/or on its relation to other concepts within the ideological morphology. Both of these factors must be taken into account in order to understand anarchism’s internal diversity as well as its distinctiveness among ideologies. (shrink)

"Dependent Arising in Life and Environment" March 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea 생명과 환경이 보여주는 연기(緣起)의 진리.

Anarchism and Political Modernity looks at the place of 'classical anarchism' in the postmodern political discourse, claiming that anarchism presents a vision of political postmodernity. The book seeks to foster a better understanding of why and how anarchism is growing in the present. To do so, it first looks at its origins and history, offering a different view from the two traditions that characterize modern political theory: socialism and liberalism. Such an examination leads to a better understanding of how anarchism (...) connects with newer political trends and why it is a powerful force in contemporary social and political movements. This new volume in the Contemporary Anarchist Studies series offers a novel philosophical engagement with anarchism and contests a number of positions established in postanarchist theory. Its new approach makes a valuable contribution to an established debate about anarchism and political theory. It offers a new perspective on the emerging area of anarchist studies that will be of interest to students and theorists in political theory and anarchist studies. (shrink)

“Darwin’s Evolutionary Theory of Dependent Arising” January 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea 진화론으로 이해하는 불교: 다윈의 진화론은 연기의 진화론.

In this essay, I argue that there are two more or less distinct theories of the State in Hegel. The first, and better known, is developed in the Philosophy of Right, wherein Hegel endorses the notion of a coercive, centralised, and hierarchical 'Ideal State'. This is precisely the theory which certain radical Hegelians of the nineteenth century (e.g., Marx and Bakunin) viewed with such deep suspicion. The second, which has not received as much attention by commentators, appears in the Phenomenology (...) and other early writings. Although this theory introduces many of the key components of Hegel's later political philosophy, it is nonetheless far more radical in its political implications--most important, in its gesturing toward a society which makes room for the realisation of the stateless, classless vision of anarchist communism. The point is not to demonstrate that Hegel is inconsistent or self-contradictory, but show that there are elements of creative tension within his political theory which are not only sufficient to vindicate him from the criticisms of Marx and Bakunin, but also to re-contextualise him as a radical precursor. As I shall argue, the kind of society that emerges in the final chapters of the Phenomenology need not contain the elements of coercion and class struggle which appear in the Philosophy of Right and repulse Marx and Bakunin. On the contrary, such a society may be understood as prefiguring the classless, stateless society which both Marx and Bakunin ultimately endorse. (shrink)

“Impermanent Biological Phenomena” July 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.

죽고 다시 태어나는 반복의 과정을 논하는 불교의 윤회설은 끊임없이 변화하는 생명현상의 본래 모습을 그대로 보여준다. 어느 생명체도 변하지 않고 영구한 것은 없다. 오래된 개체의 삶이 끝나고 새로운 삶이 시작되는 반복의 자연현상이 윤회이다. 본고는 윤회를 생명과학적으로 해석하며 삼라만상에서 일어나는 윤회란 개체들뿐만 아니라 세포와 분자선상에서도 일어나는 자연스런 생명현상임을 밝히겠다.