As if anticipating the thesis that we live at the end of history, Martin Luther King, Jr., argued that we live in perpetual struggle against evil and injustice. In his last monograph, King outlined six challenges facing black Americans seeking justice. These six challenges may be generalized into a nonviolent theory of social struggle applicable to various contexts. King's six challenges are reviewed: somebodyness, group identity, existing freedoms, powerful action programs, continuing organization, and a revolution of values. In this framework, (...) we see how King understood civil rights activism in a complex context of liberation, not confined to "protest.". (shrink)

Abstract: Philosophy is often conceived in the Anglophone world today as a subject that focuses on questions in particular “core areas,” pre-eminently epistemology and metaphysics. This article argues that the contemporary conception is a new version of the scholastic “self-indulgence for the few” of which Dewey complained nearly a century ago. Philosophical questions evolve, and a first task for philosophers is to address issues that arise for their own times. The article suggests that a renewal of philosophy today should turn (...) the contemporary conception inside out, attending to and developing further the valuable work being done on the supposed “periphery” and attending to the “core areas” only insofar as is necessary to address genuinely significant questions. (shrink)

(1997). An inside‐out story: Verbal image and pictorial image in the french prose lancelot. The European Legacy: Vol. 2, Fourth International Conference of the International Society for the Study of European Ideas, pp. 191-198.

In lieu of an abstract, here is a brief excerpt of the content:Inside OutPolitical Violence in the Age of GlobalizationPaul Dumouchel (bio)One characteristic of globalization that often goes unnoticed, perhaps because it is so evident, is that it has no outside. There is nowhere beyond, no place that can be viewed as an outer space, as a location that globalization has not reached. Globalization has no border that indicates that this is where it ends; rather it closes upon itself (...) like the globe whose shape it adopts. It is a house that you cannot leave. There is no other world that is further than, that is past, globalization. There is no area where you can go that escapes its closure. Outside of globalization, there is no outside, no land that can be inhabited or even discovered and explored. This is not a problem of imagination. The difficulty to which I wish to point is not that we cannot imagine a life that would be different from life in the globalized world; in fact, that is relatively easy to do. What I want to argue is that the process we call globalization changes the shape and structure of our relations to each other, because it has no outside. Globalization (whatever else it may be) is a totalizing process in the sense that there is nowhere that is not part of the globalized world.If it is not possible to go outside of globalization or to go beyond it, it is indeed possible to fall from globalization or to be left behind and overlooked by it. This “fall from grace,” so to speak, corresponds to a form of internal exile [End Page 173] rather than to a departure for another country. This “exile” may be self-imposed, as was (and is) the case with cloistered monks. Men and women “abandon the world” for the service of God within monasteries, islands of peace that are both inside and outside the world. However, historically this voluntary internal exile was a departure in which those who left did not entirely vanish from the society where they had previously lived. As history has shown, monasteries were important economic actors during the Middle Ages, and they played a fundamental role in the evolution of the social and political structure in Europe, as well as in the transformation of Europe’s natural environment. Similarly, those who choose internal exile in today’s globalized society also remain important actors in the process they denounce.This internal exile can also be externally imposed; individuals and entire populations even, can be dropped out of globalization. Nonetheless, in no case does this falling out give access to a place that is not inside the global world. It does not lead anywhere that is not surrounded by the global world. To use a somewhat different image, globalization contains holes into which one can tumble and out of which it may be difficult to climb, but it has no outside. There is no outer space. That is precisely why it is called globalization! It encompasses the whole world.Why is the outside important? Essentially, because outside of where we live is where “others” live. It is a place that is inhabited by those who are not us. Who are they? It could be that the answer to this question is not very important, as long as they are not us. The word “outside” suggests first of all a separation in physical space. It is opposed to inside, and those who are not us do not live inside, or if they happen to live there, it is only by accident, temporarily, and with our permission. This is what globalization has transformed. “Others” are now among us. Through globalization, the coincidence between political, social, and cultural separation on the one hand and distance in space on the other has come to an end. It is not true anymore that those who are not us, those who are different, inhabit a different place, that they live somewhere else. We now share with them the same “global” world and integrated space. That which we call globalization corresponds, among other things, to the fact that difference in spatial location does not anymore coincide with important social, cultural, and... (shrink)

Most of those who hold that emotions involve appraisals also accept that the content of emotions is nonconceptual. The main motivation for nonconceptulism regarding emotions is that it accounts for the difference between emotions and evaluative judgements. This paper argues that if one assumes a broadly Fregean account of concepts, there are good reasons to accept that emotions have nonconceptual contents. All the main arguments for nonconceptualism regarding sensory perception easily transpose to the case of emotions. The paper ends by (...) responding to two important objections: firstly, that nonconceptualism rules out the possibility that emotions justify evaluative judgements and secondly, that nonconceptualism cannot account for the fact that some emotions have conceptually articulated cognitive bases. (shrink)

Essais sur l'architecture par l'architecte Eisenman.

The teacher’s personality in general plays an important role in the educational process. It is often examined in relation to outcome factors on the teacher or student side, e.g. teaching effectiveness or student motivation. Physical education (PE) with its peculiarities and allocated educational mandate particularly demands the personality of the PE teacher. Research considering this group of teachers is sparse, diverse and hard to capture due to different personality understandings. Our review therefore aims at identifying and analyzing underlying personality understandings, (...) research questions and results of studies considering the personality of the PE teacher. We conducted a scoping review. After the screening and additional analyses process, 23 studies were included. Included references had to be empirical, published in German or English and explicitly examine the PE teacher’s personality as variable or mention it as outcome factor in school context. All studies are cross-sectional, 22 studies quantitative, one qualitative. Regarding personality understandings, 12 studies follow a trait psychological, six studies a vocational, one study an interpersonal personality understanding. Four studies’ personality understanding is not concretely determinable. Considering research questions, three studies aim at identifying the PE teacher’s personality in general and do e.g. not find considerable differences between the PE teacher’s and other teacher’s personality. Nine studies examine the relationship between the PE teacher’s personality and different correlates such as burnout, highlighting e.g. that female PE teachers’ burnout process is less homogeneous than males. Eleven studies examine the PE teacher’s personality from an external view and show e.g. that students of different age groups perceive the PE teacher’s personality differently. Our review offers possible practical implications. By e.g. knowing their personality structure – their inside –, PE teachers can play to their own strengths and make use of their individual personality configuration in order to teach authentically and successfully, i.e. transferring the inside to the outside. Due to partly questionable and fragmentary methodologies of the included studies, results have to be interpreted with caution. More studies considering the PE teacher’s personality following a broad personality understanding are needed to include potentially relevant factors for teaching and by this receive evident insights. (shrink)

Among the many pleasures that fiction puts on offer, the opportunity to lose oneself in mild abstraction is by no means the least, and I imagine that all of us have availed ourselves of that opportunity, whether sparingly or in a more insouciant manner. For my part, I am intrigued by the different shapes that state of abstraction assumes, and by its conditions of possibility. I would propose to parse it closely and methodically here, were it not for the fact (...) that its dimensions are so mutable, as mutable as individual readerly experience can be. Instead, I shall focus on a few textual passages that seem to me to incorporate clear invitations to the kind of abstracted state that interests me, hoping thereby better... (shrink)

"Orientalism" is a term made prominent by critic Edward Said in his 1978 book of that title. . . . Said specifically used the term to designate a field of self-constituted experts who proposed to explain the Orient to the West. . . . This essay explores the visual artwork of Soody Sharifi who left Iran before the Islamic Revolution of 1979, but returns to photograph women and girls. After a trip back to Iran in 1999, she began a self-portrait (...) series exploring how she felt about being a Muslim woman in a hijab for the first time. (shrink)

Through a Zizekian framework, this article explores a doubled precarity as experienced by individuals involved in groups described as ‘gangs’. This dual precarity being the inability to parallel mainstream discourses of security, and abstracted precarity of mirrored images of ‘mainstream’ groups. The paper outlines brittle relationships between these two poles and the stories relating to learning and be-coming within such groups. These precarious relationships resonate Zizek's proposal of the '... blind leading the blind, or, more precisely, the blind leading the (...) blind...'. This paper explores the precariaty / precariaty of learning to be within such groups and the value of the story of becoming predominantly through the lens of a case study focusing on Participant 1 and supported through vignettes from encounters with other participants. (shrink)

This book brings together contemporary theorists and practitioners to critically explore the state of psychogeography today.

This article argues thatPanegyricus LatinusXII(9), a speech performed before Constantine in Trier in 313c.e.following his defeat of Maxentius the previous year, acted as a crucial localized act of communication to the emperor. Through a series of allusions and the careful presentation of his narrative, the orator made a case for the continued political and cultural importance of Trier within the newly expanded Constantinian empire.

This chapter contains section titles: Introduction Innerism and Outerism Are Some Concepts Inside‐Out? Millikan's Concepts.

Graphic medicine, an interdisciplinary field situated at the crossroads of comics and healthcare, operates as a medium through which the intricate nature of experiences with illness can be articulated, challenging orthodox medical dogmatism in an engaging and accessible way. Combining the affordances of comics and the narrative power of storytelling, graphic medicine elucidates the socio-cultural stigmatization of dementia influenced by a multitude of discourses. Diverging from existing discourses that depict individuals with Alzheimer’s disease (AD) as zombies, brain-dead, or empty shells, (...) graphic memoirs reconstruct these reductive notions and represent them as imaginative, productive, and perceptive. Taking these cues, the present paper close reads some sections of Dana Walrath’s (2016) Aliceheimer’s: Alzheimer’s Through the Looking Glass in order to demonstrate how graphic medicine reconceptualizes the preeminent hallucinatory experiences of her AD-afflicted mother, Alice, as visions. Walrath deploys collage art to epitomize Alice’s ordeal with AD. In particular, Walrath deploys thought-provoking fragments from Lewis Caroll’s Alice in Wonderland, strategically to proximate Alice’s experiences with AD and tackle the problem of dementia and sociality. Additionally, the paper explores how the text fosters interdependence, respect, and trust to recognize and restore Alice’s personhood. The paper concludes by discussing how Aliceheimer’s operates as an alternative paradigm beyond the confines of biomedical and cultural models of dementia through the use of lexical puissance. (shrink)

The problem of theorizing privacy moves on two levels, the first consisting of an inadequate conceptual vocabulary and the second consisting of an inadequate institutional grammar. Privacy rights are supposed to protect individual subjects, and so conventional ways of understanding privacy are subject-centered, but subject-centered approaches to theorizing privacy also wrestle with deeply embedded contradictions. And privacy’s most enduring institutional failure modes flow from its insistence on placing the individual and individualized control at the center. Strategies for rescuing privacy from (...) irrelevance involve inverting both established ways of talking about privacy rights and established conventions for designing institutions to protect them. In terms of theory, turning privacy inside out entails focusing on the conditions that are needed to produce sufficiently private and privacy-valuing subjects. Institutionally, turning privacy inside out entails focusing on the design, production, and operational practices most likely to instantiate and preserve those conditions. (shrink)

What is the role of pleasure in Chinese intellectual traditions? Do Chinese thinkers shun all desire for pleasure? Contrary to received opinion, The Chinese Pleasure Book illustrates and argues that early Chinese thinkers across traditions, from the fourth century BCE to the eleventh century CE, all assume that pleasure-seeking and pleasure-taking are part of the human condition and that it is right to engage in such actions. The volume is an ambitious project and Nylan has done a superb job.

Inside Out takes people on a journey into terrain not often explored in animated films – the inner workings of the developing 11‐year‐old self. Inside Out takes a girl's emotional development as important, primary, and worthy of attention. Along the way, audiences come to appreciate that even though emotions often feel singular, solitary, and intense, some aspects of emotions are universal and cut across age, gender, and culture. The movie also highlights the social dimension of emotional expressiveness. The (...) directors were originally going to include many more emotions than the five core emotions they depict: joy, sadness, anger, disgust, and fear. The choice to focus on five primary emotions allows people to better appreciate how emotions are central to selfhood and how one's emotions influence his/her memories and self‐understanding. (shrink)

This paper outlines the main tenets of poststructuralism and considers how they are applied by practitioners of queer theory. Drawing on both Michel Foucault and Jacques Derrida, queer theory explores the ways in which homosexual subjectivity is at once produced and excluded within culture, both inside and outside its borders. This approach is contrasted with more sociological studies of sexuality (labeling theory, social constructionism). Whereas queer theory investigates the relations between heterosexuality and homosexuality, sociologists tend to examine homosexual identities (...) and communities, paradoxically ignoring the social construction of heterosexuality. Poststructuralism can inform a sociological approach to sexuality by emphasizing the generative character of all sexual identities. A sociological study of sexuality which is informed by poststructuralism would examine the exclusions implicit in a heterosexual/homosexual opposition. In this process, bisexual and transgender identities can become viable cultural possibilities, and a broad-based political coalition established. Whereas mainstream sociology focuses on the ways in which homosexuals are outside social norms, and whereas queer theory exploits the ways in which this outside is already inside, this perspective suggests that a critical sexual politics seeks to move beyond an inside/outside model. (shrink)

Learning from the Inside-Out: Child Development and School Choice is the first book of its kind to marry child development, educational psychology, neuroscience, and pedagogy. This book goes beyond the now banal conversation of differentiating students based upon gender, race, and class. This book is about the cognitive and social needs of students throughout the developmental span and how to identify schools that meet those needs. In essence, this book rejects the one-size-fits-all discourse of education reform in favor of (...) a focus on individualized educational decision-making. Learning from the Inside-Out acknowledges that contrary to the popular saying, good teaching is not good teaching. What one student needs in a teacher, classroom environment or curricula is not necessarily what another student might need despite demographic similarities. After reading this book, parents and teachers will be empowered and informed when making decisions about how best to educate children. (shrink)

In this article, I focus on internal dimensions of moral responsibility. I argue that if such dimensions are real -- and it seems they are -- then moral responsibility is compatible with determinism.

Since the death of strong reductionism, philosophers of science have expanded the horizons of their understandings of the physical, mental, and social worlds, and the complex relations among them. To give one interesting example, John Dupre has endorsed a notion of downward causation: ‘higher-level’ events causing events at a ‘lower’ ontological level. For example, my intention to type the letter ‘t’ causes the particular motions experienced by all the atoms in my left forefinger as I type it. The proper explanation (...) of the motions of an atom at the tip of my forefinger primarily involves my intentions, rather than the immediately preceding motions of other nearby atoms, or any other such particle–level events. (shrink)

Bailey (2021) offers a clever argument for the compatibility of determinism and moral responsibility based on the nature of intrinsic intentions. The argument is mistaken on two counts. First, it is invalid. Second, even setting that first point aside, the argument proves too much: we would be blameworthy in paradigm cases of non-blameworthiness. I conclude that we cannot reason from intentions to responsibility solely from the “inside out”—our possessing a blameworthy intention cannot tell us whether this intention is also (...) blameworthy in deterministic worlds. (shrink)

Although Ian Barbour’s model for outlining the science-religion relationship is probably the best known taxonomy, it also faces substantial criticism. I offer a qualified defence of the continuing usefulness of Barbour’s taxonomy as a starting point for exploring the science-religion relationship. To achieve this, I outline a method for illustrating Barbour’s taxonomy by using the recent Disney/Pixar film Inside Out in a reciprocal manner: as an upshot, the message of the movie can be employed for modifying some aspects of (...) the taxonomy. (shrink)

Armies know all about killing. It is what they do, and ours does it more effectively than most. We are painfully coming to realize, however, that we are also especially good at killing our own ''from the inside out, '' silently, invisibly. In every major war since Korea, more of our veterans have taken their lives than have lost them in combat. The latest research, rooted in veteran testimony, reveals that the most severe and intractable PTSD -- fraught with (...) shame, despair, and suicide -- stems from ''moral injury.'' But how can there be rampant moral injury in what our military, our government, our churches, and most everyone else call just wars? At the root of our incomprehension lies just war theory -- developed, expanded, and updated across the centuries to accommodate the evolution of warfare, its weaponry, its scale, and its victims. Any serious critique of war, as well any true attempt to understand the profound, invisible wounds it inflicts, will be undermined from the outset by the unthinking and all-but-universal acceptance of just war doctrine. Killing from the Inside Out radically questions that theory, examines its legacy, and challenges us to look beyond it, beyond just war. (shrink)

Information and communication technology has become the great technological fix of our time and not the least in the education system. There seems to be no end to the hype of ICT and the accompanying promises that education will be revolutionized—“smart” pupils will be made and the so-called knowledge society propelled. This master narrative has many co-authors, some of whom have the best intentions and realize the big challenge of educating the world population. In response to the two insightful reviews (...) of my article, I want to question this master narrative further and in doing so make clear where I agree and disagree with the reviewers. (shrink)

My objective is to offer at least a rough sketch of a new model for understanding time. Since many people are quite content with the model they have, I will try to show why a new model might be desirable or necessary. The exposition will be broken down into three parts. In the first part, I’ll try to show that no one has ever experienced time as such. In the second part, I shall argue that one good reason for this (...) is that there is no such thing as time as such. Finally, in the third part, I’ll try to reassemble what’s left of the conception of time after all this demolition, and I’ll offer a positive model (albeit rather vague) of what I prefer to call “temporality”. The exposition will follow lines familiar to contemporary students of time, but will, I hope, lead to conclusions that are at least modestly novel. (shrink)

According to Jean-Luc Nancy, a deconstruction of Christianity looks for the ‘unthought’ in the Christian religion. By this unthought dimension, he means ‘something’ in Christianity that at the same time ‘is not Christianity proper’ and ‘has not mingled with it’. It appears to be simultaneously outside and inside Christianity. This unthought undermines and ‘exhausts’ Christianity, and such self-exhaustion appears to be a key characteristic of Christianity. As a result, a deconstruction of Christianity primarily investigates the way Christianity deconstructs itself. (...) In this article, it is argued that this complex, unthought structure of Christianity expresses Christianity’s modern status, and is expressed in Christianity’s core traditions, i.e. in the ways in which Christianity deals with the name, the experience and the concept of God. In dialogue with Nancy’s work, this is demonstrated by offering short analyses of the Christian doctrines of Creation and the Trinity. These analyses show that the Christian God ‘incarnates’ the structure of being outside and inside in various specific ways: outside as well as inside Himself, the world, and even outside and inside Christianity. Shaped by this double bind, the unthought God is always a retreating God. (shrink)

This paper explores the contemporary art landscape of the Philippines, mapping its multiplicity across local terrains and within definitions of regionality and the art market. It discusses the ruptures that have caused this landscape to shift intermittently, spawning new networks and value structures that are less defined by the frame of ‘nation-based identity’ favoured in the past, and instead locates difference within the experimentation, historiographies, and pace of this contemporary ‘art scene’. It highlights flashpoints and uses case studies across the (...) last five years in particular to illustrate that Philippine artists, art scenes and art markets are highly reflective of cross-civilizational cultural flows, alert to global trends and of their own currency within regional markets. This paper does not seek to provide a comprehensive overview but rather draws a map of some potent changes and significant players in this contemporary landscape. (shrink)