Many twentieth-century accounts of history have used geological tropes to describe the phenomenon of historical knowledge, and such terms have been of particular importance in the phenomenological tradition. In Heidegger's references in Being and Time to the "soil of history," Husserl's account in his later work of "sedimentation" in the lifeworld, and the reformulation of this notion in the phenomenology of Merleau-Ponty, geological tropes are used to illustrate important insights into the relation between contingency, a priority and historicity. This (...) paper seeks to contribute to an understanding of history understood phenomenologically as historicity through an analysis of these geological tropes. I argue that such geological tropes help the phenomenologist to describe the way in which history is always determined within a complex interplay between only temporarily fixed determining structures - such as riverbanks, insoluble sediment, soil, etc. - and free-flowing praxis, a situation in which historical events are at once determinant of and themselves determined by human activity. Paradoxically, the constant and "grounding" element in such conceptions of history is not the sediment and hard rock of historical fact, but the the constant change and variability-despite the sense giving continuity - of human experience structured by historicity. I begin with a brief overview of the landscape on the philosophy of history in which these views arose, and then continue to an analysis of the tropes themselves. (shrink)

Abstract: The research findings summarized in the paper include data on the radioecological conditions of the canal located in Jambay region of Uzbekistan. The focus of the study was on the determination of accumulation of radionuclides in molluscs depending on the content of radionuclides in aqueous sediments and water by the help of the scintillation gamma spectrometry method.

Many of the most important questions about primitive certainty have to do with the distinction between primitive certainty as a practical attitude or disposition and primitive certainty as a psychological attitude and with the distinction between these and primitive, objective certainty.

The Ganga is one of the most sacred and worshipped river of India, is regarded as the cradle of Indian civilization. Uttar Pradesh the largest state of India is blessed with the most holy and important river in its region but due to increased urbanization and industrialization this river is under intimidation of high water pollution. The major objectives of the present study were to investigate heavy metal's concentration in water and sediments of the River Ganga. Water and sediments collected (...) from different locations were analyzed for Iron (Fe), Chromium (Cr), Lead (Pb),Nickel(Ni) and Zinc(Zn). The concentration of these heavy metals in the study area indicates that the river is highly polluted. The possible sources of these heavy metal pollutants are diverse, originated from natural or anthropogenic sources and point sources. The concentrations determined were more than the maximum admissible and desirable limit when compared with the National and International organizations like WHO, USEPA. Exposure to heavy metals has been linked to chronic and acute toxicity developing retardation, neurotoxicity, kidney damage, various cancers, liver damage, lung damage, and fragile bones and even death in instances of very high exposure. (shrink)

Many have deemed ineluctable the tension between Husserl’s transcendental eidetics and his Crisis method of historical reflection. In this paper, I argue that this tension is an apparent one. I contend that dissolving this tension and showing not only the possibility, but also the necessity of the successful collaboration between these two apparently irreconcilable methods guarantees the very freedom of inquiry Husserl so emphatically stressed. To make this case, I draw from Husserl’s synthetic analyses of type and concept constitution as (...) well as his later work on sedimentation and streaming-in and develop a richer modal taxonomy than the one Husserl proposed. I employ this taxonomy in an examination of the structures and conditions for the possibility of transcendental eidetic variation in order to show this method’s reliance on historically sedimented epistemic and normative resources. This reliance brings to light the necessity for a methodological critique, which is precisely what I take to be the work of teleological–historical reflection as Husserl comes to conceive it in the Crisis. (shrink)

Within the sedimentation diagram of infective RNA preparations isolated from Tobacco Mosaic Virus, undegraded molecules form a sharp peak with a molecular weight corresponding to the total RNA content of the virus particle. Degradation kinetics by ribonuclease is of the linear, single-target type, indicating that the RNA is single-stranded. The intact RNA of a virus particle thus forms one big single-stranded molecule. Quantitative evaluation of the effect degradation by RNA-ase on the infectivity of the RNA shows that the integrity (...) of the entire molecule is required for its biological activity. (shrink)

Over the years, phenomenology has provided illuminating descriptions of discrimination, with its mechanisms and effects being thematised at the most basic levels of embodiment, (dis)orientation, selfhood, and belonging. What remains somewhat understudied is the lived experience of the discriminator. In this paper I draw on Husserl's phenomenological account of normality to reflect on the ways in which we discriminate at the prereflective levels of perceptual experience and bodily being. By critically reflecting on the intentional structures undergirding discriminatory practices, I argue (...) that discrimination is characteristic of a naïve normalising attitude which is habitually interested in securing a familiar experience of a static normality. I first demonstrate how this attitude problematically tends to reproduce, enforce, and further sediment discriminatory and exclusionary norms. Further, I provide an internal critique which problematises discrimination—without recourse to external normative standards—on three fronts: as epistemically unproductive, experientially obscuring, and normatively non-instantiating. In discriminatory acts we see an abnormal refusal to enrich, revise, and genetically establish new normative commitments, new ways of seeing, and a new normality. (shrink)

This paper draws on Maurice Merleau-Ponty’s philosophy to sketch a phenomenological interpretation of the enactivist notion of sensorimotor understanding. I begin by situating Noë’s enactive theory of vision in relation to Husserlian phenomenology. I then raise three related objections to Noë’s treatment of sensorimotor understanding in terms of practical knowledge of possibilities for action. Finally, I appeal to Phenomenology of Perception to show how two of its major operative concepts – the ‘body schema’ and ‘sedimentation’ – can help to (...) plug the gaps in Noë’s account. (shrink)

It is a familiar thesis that art affects moral imagination. But as a metaphor or model for moral experience, artistic production and enjoyment have been overlooked. This is no small oversight, not because artists are more saintly than the rest of us, but because seeing imagination so blatantly manifested gives us new eyes with which to see what can be made of imagination in everyday life. Artistic creation offers a rich model for understanding the sort of social imagination that is (...) essential to moral deliberation. The " moral " of the arts is that everyday moral decisions can be as richly consummated as artistic productions. The distance is narrowed between this ideal and actual deliberations to the degree that a culture focuses beyond sedimented moral criteria to education of aesthetic virtues of sensitivity, perceptiveness, discernment, creativity, expressiveness, courage, foresight, communicativeness, and experimental intelligence. (Note: The key concepts and main line of argument in this article are further developed in ch. 7 of John Dewey and Moral Imagination: Pragmatism in Ethics (Indiana University Press, 2003).). (shrink)

Archaeological data are shadowy in a number of senses. Not only are they notoriously fragmentary but the conceptual and technical scaffolding on which archaeologists rely to constitute these data as evidence can be as constraining as it is enabling. A recurrent theme in internal archaeological debate is that reliance on sedimented layers of interpretative scaffolding carries the risk that “preunderstandings” configure what archaeologists recognize and record as primary data, and how they interpret it as evidence. The selective and destructive nature (...) of data capture in archeology further suggests that there may be little scope for putting “legacy” data to work in new ways. And yet archaeologists have been strikingly successful in mining old datasets for new insights. I situate these concerns in the broader context of debate about the epistemic standing of the historical sciences, and then consider three strategies by which archaeologists address the challenges posed by legacy data. The first two – secondary retrieval and recontextualization – are a matter of reconfiguring the scaffolding that underpins evidential reasoning. The third turns on redeploying old data in the context of computational models that support the experimental simulation of the cultural systems and contexts under study. (shrink)

Utilizing Maurice Merleau-Ponty’s work, I argue that the gestaltian framework’s co-determinacy of the theme and the horizon in seeing and experiencing the world serves as an encompassing epistemological framework with which to understand racism. Conclusions reached: as bias is unavoidably part of being in the world, defining racism as bias is superfluous; racism is sedimented into our very perceptions and experiences of the world and not solely a prejudice of thought; neutral perception of skin color is impossible. Phenomenology accounts for (...) the dynamic changes in expressions of racism and the interconnections of both race and sex for women of color. (shrink)

In this paper I examine the ways in which our language and terminology predetermine how we approach, investigate and conceptualise mental illness. I address this issue from the standpoint of hermeneutic phenomenology, and my primary object of investigation is the phenomenon referred to as “mania”. Drawing on resources from classical phenomenology, I show how phenomenologists attempt to overcome their latent presuppositions and prejudices in order to approach “the matters themselves”. In other words, phenomenologists are committed to the idea that in (...) our everyday, natural attitude, we take for granted a number of prejudices and presuppositions that predetermine how we conceive of and understand what we experience. In order to properly approach the phenomena themselves, we need to find ways of neutralising our presuppositions and prejudices in order to develop new (and hopefully more accurate) accounts of the phenomena under investigation. One of the most popular examples of such an attempt at neutralisation is what Edmund Husserl calls the epoché, which is the practice of bracketing out or suspending presuppositions. However, later phenomenologists developed alternative approaches. Martin Heidegger, for instance, engaged in etymological analyses to discover latent meanings in our language and terminology. Hans-Georg Gadamer also engaged in historical analyses of how our traditions sediment into latent prejudices. After discussing the various ways in which phenomenologists have attempted to neutralise presuppositions and prejudices prior to engaging in their investigations, I apply some of these principles and methods to the domain of psychopathology, and discuss some of the prejudices inherent in contemporary discussions of the phenomenon of mania. I examine recent attempts to link the phenomenon that we today refer to as “mania” with the ancient Greek concept of “μανία” (mania), and argue that the practice of linking contemporary and historical concepts can be detrimental to attempts at reclassifying disorders. In addition, I consider the implications of the shift in terminology from “manic depressive illness” to “bipolar disorder” – especially how conceiving of mania as one of two “poles” predetermines its description by both clinicians and patients. Finally, I address the implications of the headings under which mania and bipolar disorder are discussed within diagnostic manuals. For example, I discuss the removal of the headings of affective and mood disorders in the DSM-5, and the explicit decision by the authors to place bipolar disorder between depressive disorders and schizophrenia. What I aim to accomplish in this paper is not so much a phenomenological investigation of mania as it is a pre-phenomenological investigation. In other words, I offer a preparatory investigation of the phenomenon (or phenomena) referred to as “mania” in contemporary discourse, with the intention of laying the groundwork for further phenomenological and psychological research. (shrink)

Applying mild methods of preparation, part of the ribosomes of rabbit reticulocytes are found in aggregates (later called polyribosomes) of up to six ribosomal units. Upon treatment with RNA-ase, they desintegrate into single ribosomes. The fast-sedimenting aggregates are found to be more active in protein synthesis in terms of incorporation of radioactive amino acids, whereas the single ribosomes are more receptive to stimulation by the artificial messenger RNA poly-U. The findings indicate that the linkage of ribosomes into aggregates is due (...) to the messenger RNA. They support a tape-reading mechanism of protein synthesis whereby growth of the peptide chain is accompanied by shifting the active site of the ribosome from one coding group of nucleotides of the messenger RNA to the next. (shrink)

Modern humans are probably a product of social and anatomical preadaptations on the part of our Miocene australopithecine ancestors combined with the increasingly high amplitude, high frequency climate variation of the Pleistocene. The genus Homo first appeared in the early Pleistocene as ice age climates began to grip the earth. We hypothesize that this co-occurrence is causal. The human ability to adapt by cultural means is, in theory, an adaptation to highly variable environments because cultural evolution can better track rapidly (...) changing environments than can genes. High resolution ice and sediment cores published in the early 1990s showed the last ice age was characterized by high amplitude millennial and submillenial scale variation, exactly the sort of variation mathematical models suggest should favor a costly capacity for culture. More recent cores suggest that over the last several 100 thousand year glacial cycles the amount of millennial scale variation has increased rather dramatically in parallel with increases in hominin brain size and sophistication of the artifacts they made. (shrink)

The geology of Khanozai area is comprised of Indian Platform Sediments, the Suture Zone and Flysch Zone. The Khanozai Ophiolite Complex is a fragment of Zhob Valley ophiolites is marking the Suture Zone in the area and consists of mantle peridotite overlain by crustal ultramafic to mafic cumulate which is underlain by metamorphic sole rocks and mélange. The crustal section of the ophiolite comprises of both ultramafic to mafic cumulates. Ultramafic cumulates comprise repeated successions of dunite, pyroxenite and wehrlite while (...) mafic cumulates consist of foliated to layered gabbros. The Khanozai gabbros cover about 60% area of the crustal plutonic rocks and have a lower transitional contact with the ultramafic cumulates. The gabbros (sensu lato) are classified as olivine gabbro, gabbronorite, olivine gabbronorite, norite and gabbro. The mineralogy of the gabbros indicates that they have both primitive and evolved components. The geochemistry indicates that the Khanozai gabbros are tholeiitic in nature and comprise both cumulate and non-cumulate mineral phases with olivine, pyroxenes and plagioclase being involved in fractionation. The cyclic series of ultramafic cumulates and gabbros has a different order, thickness, and structure in the crustal part of ophiolite and this possibly results from a variable supply of different magma compositions to the chamber. The structure of Khanozai Ophiolite’ crustal section, with a well-developed plutonic sequence and absence of sheeted dyke indicate that these rocks may have formed in a tectonic setting with a slow spreading rate over different periods of time as a consequence of episodic low magma supply rates. These gabbros may have formed in a similar manner to the Semail Ophiolite’ gabbros and imply that a well-developed ophiolitic sequence is rarely formed in a tectonic setting where the spreading and magma supply rates are not balanced. (shrink)

In this chapter, I approach the anticipatory character of experience and the possibility of focusing on the present from the viewpoint of Husserlian phenomenology. I do this by analyzing in particular the emotional dimension of expectations. In the framework of Husserlian phenomenology, the concept of emotional expectation describes a subject´s orientation toward what is coming as an affective tension, that is, an emotional way of “being tensed” toward the future. The general aim of the chapter is thus to explore the (...) possible contributions of Husserl´s analyses of the relation between different temporal phases of consciousness to the debate in the context of mindfulness about the possibility of focusing on the now moment and observing and regulating emotions. First, I will present the concept of emotional expectation and the anticipatory dimension of time-consciousness in Husserl’s phenomenology. This requires clarifying the specific emotional character of expectations, that is, explaining how expectations are to be understood in the emotional sphere, in terms of how they both differ from and intertwine with intellectual expectations. Second, I will provide an overview of the sedimentation of feelings in emotional dispositions and of the “resonance” of feelings. Finally, I will refer to the role of attention in redirecting consciousness to the now, and in the observation of emotions. In this regard, I will argue that, even though every experience involves past, present, and future temporal modes, attention can favor what is given in the now and can intervene in order to observe emotions as they are going on. In general terms, I will try to describe the passive genesis of disposition that predelineates present experience and expectations regarding the future, and also to explore the possibility of actively intervening from the present to reconfigure this passive predelineation. (shrink)

This text intends on putting what may be called a philosophy of marronage1 in conversation with Indigenous thought, particularly by engaging with the thought of Cherokee Nation philosopher Brian Burkhart from his essay “Locality is a Metaphysical Fact.”2 While the topic is treated in detail in Burkhart’s Indigenizing Philosophy through the Land (2019), my engagement with that specific text will be reserved for a separate project. What is of interest to me here is Burkhart’s elaboration of the concept of locality, (...) which refers to an “ontological kinship with the land” that serves as a bulwark against the sedimentation of the coloniality of being in the ontology of the Indigenous subject. I would like to add some nuance to it from the positionality of a subject whose ontological kinship with the land was severed through the kidnapping and enslavement of the ancestors from the African continent. In the process, my intent is to offer an alternate reading of Frantz Fanon (1925–1961) which may allow Fanonian thought to be reconciled with North Native American Indigenous thought, which has typically rejected Fanon’s rejection of a return to ancestral ways. This alternate reading of Fanon shows that a reconnection with ancestral ways, and reconstruction of locality, constitutes only part of the liberation project for Afro-diasporic subjects. (shrink)

Surface water sources in the oil producing Niger Delta region of Nigeria are highly susceptible to pollution by petroleum hydrocarbons and so it is important to understand the microbial diversity of such ecosystems. Water and sediment samples were collected between April-August, 2013 from Bodo creeks and taken to Environmental Microbiology laboratory of University of Portharcourt for analysis. A total of thirty aerobic heterotrophic bacterial strains isolated ranged from 3.0 - 7.0 × 104 cfu for surface water and 1.6 - 5.6 (...) × 104 cfu for sediment samples of Bodo creek using serial dilution and spread plate technique. Pure cultures of bacteria were obtained on the basis of their morphological characteristics and subjected to biochemical tests and further classified on the basis of 16S rRNA gene sequence analysis. The DNA was isolated from size fractionated samples and the diversity of bacteria in each fraction was studied using PCR amplification of partial 16S rRNA. The sequences were submitted to NCBIGen bank for identification and assigning of accession numbers. The isolated aerobic heterotrophic bacteria belong to the families of Enterobacteriaceae, Bacilliceae, Alcaligenaceae, Pseudomonadaceae, Flavobactericeae and Planococcaceae. (shrink)

Reports of not feeling understood are frequent in testimonies of psychological trauma. I argue that these feelings are not a matter of a cognitive failure but rather an expression of the absence of a more pervasive background feeling of belonging. Contemporary accounts of we-intentionality promise but ultimately fall short in explaining this sense of belonging. Gerda Walther offers an alternative account of communal experiences. Her notion of “habitual unification” can explain the background feelings of belonging that are woven through the (...) individual’s everyday experience of being in a shared world. Having unified with another person, the world feels different. It is now experienced in light of a “we.” This is not only the case in actual, singular person-to-person encounters. Unification with others becomes habitual: it retreats into the background of the individual’s awareness, colouring their experience of the world. Thus sedimented, it forms a background sense of belonging to a shared world. Unification is enabled by experiencing others as being similar in a significant way, such as having the same experiences, values, or basic attitude: in Walther’s words, as being a “human, who also....” This, I shall argue, is impacted through traumatizing experiences. Trauma survivors struggle to experience others as “humans, who also...,” resulting in a failure of unification and thus impeding feelings of belonging. Trauma testimonies also suggest that actively seeking out recognition of similarities and shared aspects of experience may once again enable experiencing others as “humans, who also...,” thus enabling unification and re-establishing a sense of belonging. (shrink)

There are many consonances between George Kelly’s personal construct psychology and post-Cartesian perspectives such as the intersubjective phenomenological project of Merleau-Ponty, hermeneutical constructivism, American pragmatism and autopoietic self-organizing systems theory. But in comparison with the organizational dynamics of personal construct theory, the above approaches deliver the person over to semi-arbitrary shapings from both the social sphere and the person’s own body, encapsulated in sedimented bodily and interpersonally molded norms and practices. Furthermore, the affective and cognate aspects of events are artificially (...) split into functionally separated entities, and then have to be pieced together again via interaction. By contrast, pushes and pulls are conspicuously lacking from Kelly’s depiction of the relationship between the construing subject and their world. Kelly complements Heidegger in offering a radically temporal phenomenology and a strongly anticipative stance. Both authors abandon the concept of subject and world in states of interaction, in favor of a self-world referential-differential in continuous self-transforming movement. A paradoxical implication of Kelly’s radical temporal grounding of experience is that it is at the same time more fully in motion and transition than embodied inter-subjective models, and maintains a more intimate and intricate thread of self-continuity and self-belonging. (shrink)

This project begins with the selective sensory experience suggested by lngarden followed by an insensitivity he insinuates to digestive processes. This is juxtaposed with an oenological explanation of phenomenal sedimentation offered by Jean-Luc Marion. It compares the dynamics of time in the former with the those of wine in the latter. Emphasis is given to lngarden's insinuation of time as fluid, liquid, or aquatic. It revisits Ingarden's physiological explanations of partially-open systems by way of the bilateral excretion and absorption (...) of semi-permeable cellular membranes. The importance he eventually grants to inner secretion is considered alongside perspiration and salivation collateral to skin and membranes. It suggests that Ingarden's interest in thermoregulation, partial permeation, and secretion invites alternative conceptions of temporal consciousness in physiological experiences, beyond sequential and linear clock-time and/or Kantian intuition. Temporality experienced as temperance becomes discernible at a permeable point in which the sedimentation of Husserl, the maturation of Marion, and the fluidity and secretion of Ingarden mix and mingle into the taste of time. (shrink)

Objective: Our study is a cross-sectional study that aims to evaluate the presence and levels of anti-phospholipase A2 receptor (PLA2R) antibodies in healthy volunteers and idiopathic membranous nephropathy (IMN) patients and to assess the relationship between these levels and clinical parameters. -/- Methods: Serum anti-PLA2R antibody levels, complete blood count, urea, creatinine (Kre), total protein,albumin, low-density lipoprotein (LDL)-cholesterol, triglycerides (TG), high-density lipoprotein (HDL)-cholesterol, total cholesterol, C-reactive protein (crp), sedimentation, proteinuria were measured from 71 IMN patients and 48 healthy volunteers. (...) -/- Results: Of the values compared between the two groups, the urea, creatinine, and modified diet renal disease (MDRD) were similar, total protein, albumin, LDL-cholesterol, TG, total cholesterol, HDL-cholesterol, and complete urinalysis protein values were statistically significantly high in the patient group, as expected in nephrotic syndrome (p<0.01). The anti-PLA2Rantibody levels measured using enzyme-linked immunosorbent assay (ELISA) in patient and control groups were found to be negative. The anti-PLA2R level was found to be 0.104 (0.093-0.129) ng/ml in the IMN group, while it was 0.141 (0.117-0.177) ng/ml in the control group (P=0,001). Although the P value was significant, the anti-PLA2R antibody level was found to be high in the control group and was outside the reference range of the kit. -/- Conclusion: There is a need to conduct more sensitive studies with a higher number of patients in order to distinguish between primary and secondary nature and to investigate the presence of anti-PLA2R in IMNpatients, which constitute the majority of nephrotic syndromes in adults. Antibody titer levels were observed to be low and it was revealed that the measurement range of the antibody kit used in the study should be more sensitive. (shrink)

Psoriatic arthritis is a chronic, systemic inflammatory disorder. It has been classified in spondyloarthropathies group which shares clinical, radiologic, serologic features, familial and genetic relationship. Up to 5-30% of patients with psoriasis may go on to develop psoriatic arthritis, usually within 5-10 years. Adalimumab (ADA) is the first human monoclonal antibody against TNF-α. ADA is a biologic agent effective in both skin lesions and joint signs. Anti-TNF agents are powerful immunmodulating drugs with potentially side effects. Our case is 38 years (...) old woman complaining about swelling and pain in hand joints. In physical examination she has asymmetrical arthritis in wrist, proximal (PIP) and distal interphalangeal (DIP) hand joints and right knee joint. In laboratory; sedimentation rate: 80 mm/h, C-reactive protein: 17 mg/l, rheumatoid factor (RF): 8.7 IU/ml and HLA B27 was positive. Radiologically, erosions and narrowing were determined in PIP and DIP hand joints and grade 3 sacroiliitis bilaterally. In clinical monitoring, psoriaform lesions progressed in her scalp, so we diagnosed psoriatic artritis. We started ADA therapy 40 mg subcutaneously every two weeks. She developed periorbital infection in left-sided in tertiary month following. Streptococcal proliferation was seen in lesion culture, so we began amoxicillin-clavulanate therapy. She benefit antibiotic therapy, infectious signs regressed. ADA therapy discontinued, instead of it, etanercept 50 mg twice weekly subcutaneous and methylprednisolone 12 mg/daily oral therapy is started. We purposed to declare our case with literature selection. (shrink)

After being largely unknown to non-siniphone philosophers, Li Zehou's ideas are gradually being translated into English, but very little has been done on his aesthetics, which he says is the key to his oeuvre. In the first of three sections of this paper, I briefly introduce the reader to Kant's aesthetics through Li's eyes, in which he develops an implicit notion of aesthetic freedom as political vehicle through the notions of subjectivity, universalization, and the unity of the cognitive faculties. In (...) the second section, I introduce Marx's notions of 'human nature as practice' and 'freedom as practice', as outlined in his early manuscripts. I conclude that Marx's politics take free practice as the highest expression of humanity, which is finally, ideally, self-legislating. In the final section, I present Li's interpretation of Marx as a remedy for Kant, introducing some of Li's specialized vocabulary and demonstrating his final synthesis of Kant and Marx in a notion of aesthetic freedom that presupposes political freedom. (shrink)