From Affective Science to Psychiatric Disorder: Ontology as Semantic Bridge

Advances in emotion and affective science have yet to translate routinely into psychiatric research and practice. This is unfortunate since emotion and affect are fundamental components of many psychiatric conditions. Rectifying this lack of interdisciplinary integration could thus be a potential avenue for improving psychiatric diagnosis and treatment. In this contribution, we propose and discuss an ontological framework for explicitly capturing the complex interrelations between affective entities and psychiatric disorders, in order to facilitate mapping and integration between affective science and psychiatric diagnostics. We build on and enhance the categorisation of emotion, affect and mood within the previously developed Emotion Ontology, and that of psychiatric disorders in the Mental Disease Ontology. This effort further draws on developments in formal ontology regarding the distinction between normal and abnormal in order to formalize the interconnections. This operational semantic framework is relevant for applications including clarifying psychiatric diagnostic categories, clinical information systems, and the integration and translation of research results across disciplines

Strategic Afro-Modernism, Dynamic Hybridity, and Bebop's Socio-Political Significance

In this chapter, I argue that one can articulate a historically attuned and analytically rich model for understanding jazz in its various inflections. That is, on the one hand, such a model permits us to affirm jazz as a historically conditioned, dynamic hybridity. On the other hand, to acknowledge jazz’s open and multiple character in no way negates our ability to identify discernible features of various styles and aesthetic traditions. Additionally, my model affirms the sociopolitical, legal (Jim Crow and copyright laws), and economic structures that shaped jazz. Consequently, my articulation of bebop as an inflection of Afromodernism highlights the sociopolitical, and highly racialized context in which this music was created. Without a recognition of the sociopolitical import of bebop, one’s understanding of the music is impoverished, as one fails to grasp the strategic uses to which the music and discourses about the music were put

Extended emotions

Until recently, philosophers and psychologists conceived of emotions as brain- and body-bound affairs. But researchers have started to challenge this internalist and individualist orthodoxy. A rapidly growing body of work suggests that some emotions incorporate external resources and thus extend beyond the neurophysiological confines of organisms; some even argue that emotions can be socially extended and shared by multiple agents. Call this the extended emotions thesis. In this article, we consider different ways of understanding ExE in philosophy, psychology, and the cognitive sciences. First, we outline the background of the debate and discuss different argumentative strategies for ExE. In particular, we distinguish ExE from cognate but more moderate claims about the embodied and situated nature of cognition and emotion. We then dwell upon two dimensions of ExE: emotions extended by material culture and by the social factors. We conclude by defending ExE against some objections and point to desiderata for future research

Introduction: Legal Form and Cultural Symbol – Music, Copyright and Information Studies

Writers in information and communication studies often assume the stability of objects under investigation: network nodes, databases, information. Legal writers in the intellectual property tradition often assume that cultural artefacts exist as objects prior to being governed by copyright law. Both assumptions are fallacious. This introduction conceptualises the relationship of legal form and cultural symbol. Starting from an understanding of copyright law as part of systems of production (in the sense of Peterson 1976), it is argued that copyright law constructs the artefacts it seeks to regulate as objects that can be bought and sold. In doing so, the legal and aesthetic logic of cultural symbols may clash, as in the case of digital music (the central focus of this special issue)

THE LABYRINTH OF PHILOSOPHY IN ISLAM

This paper focuses on the methodological issues related to the obstacles and potential horizons of approaching the philosophical traditions in Islam from the standpoint of comparative studies in philosophy, while also presenting selected case-studies that may potentially illustrate some of the possibilities of renewing the impetus of a philosophical thought that is inspired by Islamic intellectual history. This line of inquiry is divided into two parts: the first deals with questions of methodology, and the second focuses on ontology and phenomenology of perception, by way of offering pathways in investigating the history of philosophical and scientific ideas in Islam from the viewpoint of contemporary debates in philosophy. A special emphasis will be placed on: (a) interpreting the ontology of the eleventh century metaphysician Ibn Sina (known in Latin as: Avicenna; d. 1037 CE) in terms of rethinking Heidegger\u27s critique of the history of metaphysics, and (b) analyzing the philosophical implications of the theory of vision of the eleventh century polymath Ibn al-Haytham (known in Latin as Alhazen; d. ca. 1041 CE) in terms of reflecting on Merleau-Ponty\u27s phenomenology of perception

Seeing the potentialities at the intersection: A reflection on performativity and processuality mindsets

© 2019 M@n@gement. In this paper, we propose to approach performativity and processuality as mindsets. We suggest that researchers interested by or pursuing performative studies should recognize more explicitly the inherent processuality of performativity. After offering broad overviews on performativity and process thinking, we highlight that both mindsets rest on a similar view of reality as processual, and both share a strong commitment to qualitative empirical work. In spite of the differences that exist between the two mindsets-such as their treatment of agency, the place of socio-materiality and their approach to continuity and change-we contend that acknowledging and engaging more directly with processuality benefits performative studies, as it helps these studies to deal with some of the challenges they often face. In doing so, performative studies could refine their analyses of managerial and organizational phenomena and would also increase their contribution to our field

Human Essence: Toward A Relational Reconstruction

This chapter opens with a social constructionist perspective on human essences. As proposed, essences are not given in nature, but constructed within cultural traditions. Thus, the major challenge is not that of “getting it right” about the essence, but generating accounts that may contribute to society. A criterion of reflective pragmatism is proposed in which questions of contribution and critique prevail. In this light the chapter places in critical light the bio-cognitive and neurological explanations of human nature, especially focusing on the ideological and political implications of these orientations. In contrast, discussion opens on relational conceptions of human essence. Several approaches are considered, including symbolic interactionism and object relations theory in psychoanalysis. However, a fully relational account abandons the individual as the fundamental unit of analysis in favor of relational process out of which the very conception of the individual is formed (or not). Several practical implications are treated including the potentials of relational responsibilit

On Becoming Human in Lingít Aaní: Encountering Levinas through Indigenous Inspirations

Calls for taking up wisdom in its place risk re-inscribing coloniality at the level of signification if attempts to resituate intelligibility in the specificity of place are not enacted through a careful translation of experience between victims and perpetrators of colonial violence. At some level, decolonization ought to be conceived as a kind of translation. Emmanuel Levinas' project to "translate" Judaism into Greek is one way of staging such decolonial translation by providing us an internal critique of coloniality while remaining receptive to indigenous inspirations that enrich eco-phenomenological ways of encountering place. In the final instance, however, this paper calls for encountering place through the indigenous languages that make place ethically legible. [ABSTRACT FROM AUTHOR]Ye