The User-Driven Purchase Giveaway Library

This article is an exercise in imagination. It is an exploration of a radical alternative to longstanding academic library practice. Technology offers new alternatives; in what follows we will explore one alternative way in which these technologies can be applied. The proposal is that rather than purchasing books, cataloging them, and putting them on shelves in anticipation of use, libraries could only purchase and produce a book when a user wished to use it, and that rather than loaning the user the book, the library would give it away to the user to keep

Where do meanings come from?

What is the relation between the bearer of meaning and the source of meaning, and what is it for something to bear meaning? This essay explores two sets of metaphors: on the first, the bearer of meaning is the source of the meaning, and meaning is something revealed, disclosed, or brought out from within the bearer; on the second, the bearer of meaning is distinct from the source of meaning, and meaning is something imposed, added, or placed onto the bearer from outside. Through readings of André Bazin, Denis Donoghue, Adam Phillips, Walter Pater, Stanley Cavell, Henry David Thoreau, William James, Charles Tomlinson, William Carlos Williams, and Marianne Moore, the conflict between the two sets of metaphors is seen to open up onto the question: What are the limits of sense, and are they to be acknowledged or overcome? The author invites us to think of the limits of sense as facts we need to acknowledge if we are to make sense. The essay ends with a discussion of how we might acknowledge limits of sense as limits of sense and of how we might acknowledge fact as fact.Philosoph

Writ(h)ing Images: Imagination, the Human Form, and the Divine in William Blake, Salman Rushdie, and Simon Louvish

In this paper, we address issues in segmentation Of remotely sensed LIDAR (LIght Detection And Ranging) data. The LIDAR data, which were captured by airborne laser scanner, contain 2.5 dimensional (2.5D) terrain surface height information, e.g. houses, vegetation, flat field, river, basin, etc. Our aim in this paper is to segment ground (flat field)from non-ground (houses and high vegetation) in hilly urban areas. By projecting the 2.5D data onto a surface, we obtain a texture map as a grey-level image. Based on the image, Gabor wavelet filters are applied to generate Gabor wavelet features. These features are then grouped into various windows. Among these windows, a combination of their first and second order of statistics is used as a measure to determine the surface properties. The test results have shown that ground areas can successfully be segmented from LIDAR data. Most buildings and high vegetation can be detected. In addition, Gabor wavelet transform can partially remove hill or slope effects in the original data by tuning Gabor parameters

Fantasies of war in Peake's uncollected verse

No abstract available

Looking in a Mirror Backwards

The stereotype of a librarian seated behind a large reference desk stamping books and telling patrons to be quiet is just a figment of the imagination when it comes to a small town library. Many of the traditional rules just do not apply. That is even more so when you are trying to enter the twenty-first century on a ridiculously limiting budget

Plotinus: The First Philosopher of the Unconscious

Plotinus is sometimes referred to as “the first philosopher of the unconscious.” In his 1960 essay “Consciousness and Unconsciousness in Plotinus,” Hans Rudolph Schwyzer called Plotinus “the discoverer of the unconscious.” What exactly was Plotinus’ unconscious? In the Enneads, Plotinus asks about soul and intellect: “Why then…do we not consciously grasp them…? For not everything which is in the soul is immediately perceptible” (V.1.12.1–15).[i] In the De anima of Aristotle, “Mind does not think intermittently” (430a10–25).[ii]We cannot remember eternal mind in us, because passive mind is perishable. Is the productive or active intelligence in our mind that of which we are not conscious? Can productive intelligence be compared to unconscious thought? Plotinus suggests that we do not notice the activity of intellect because it is not engaged with objects of sense perception. The intellect must involve an activity prior to awareness. Awareness of intellectual activity only occurs when thinking is reflected as in a mirror, but knowledge in discursive reason, reason transitioning from one object to the next in a temporal sequence, is not self-knowledge. Only in the activity of intellect inaccessible to discursive reason is thinking as the equivalent of being. The intellectual act in mind is only apprehended when it is brought into the image-making power of mind through the logos or linguistic articulation; “we are always intellectually active but do not always apprehend our activity” (IV.3.30.1–17). If the Intellectual is the unconscious, then unconscious reason is superior to conscious reason. The inability of conscious reason to know itself in the illusion of self-consciousness is the premise of psychoanalysis in the twentieth century

Translating Charles S. Peirce’s Letters: A Creative and Cooperative Experience

In this article we wish to share the work in which the Group of Peirce Studies of the University of Navarra has been involved since 2007: the study of a very interesting part of the extensive correspondence of Charles S. Peirce, specifically, his European letters. Peirce wrote some of these letters over the course of his five trips to Europe (between 1870 and 1883), and wrote others to the many European scientists and intellectuals he communicated with over the course of his life. The translation of those letters has been an excellent practical example of the creative and abductive nature of translation, as well as of the cooperative character of research. Translating Peirce's letters has allowed us a deep study of some theoretical aspects, and at the same time it has permitted us to work creatively and cooperatively to enrich the common vision of this scientist and philosopher

The Chronotopic Imagination in Literature and Film

In this contribution, I would like to examine the way in which Bakhtin, in the two essays dedicated to the chronotope, lays the foundations for a theory of literary imagination. […] His concept of the chronotope may be interpreted as a contribution to a tradition in which Henri Bergson, William James, Charles Sander Peirce and Gilles Deleuze have been key figures. Like these four authors, Bakhtin is a philosopher in the school of pragmatism. His predilection for what Gary Saul Morson and Caryl Emerson have called “prosaics” puts him right at the heart of a philosophical family that calls forth multiplicity against metaphysical essentialism, and prefers the mundane to the universal. It seems wise to proceed carefully in the attempt to reconstruct Bakhtin’s theory of imagination. In this contribution to the debate, I choose to develop a philosophical dialogue between Bakhtin and the above-mentioned philosophical family. More specifically, it seems to me that the ideal point of departure for examining the way in which Bakhtin attempts to get to the bottom of the mysteries of literary imagination is Gilles Deleuze’s synthesis of Bergson’s epistemological view on knowledge as “the perception of images”, as well as Peirce’s theory of experience based on a typology of images. In the following, I show that Bakhtin’s view of the temporal-spatial constellations in literature demonstrates a strong affinity to the Bergsonian view that perception of the spatial world is colored by the lived time experienced by the observer. Based on this observation, I then develop a typology of images which places the concept of the chronotope in a more systematic framework

From Queen Caroline to Lady Dedlock: Dickens and the popular radical imagination

On an autumn day in 1842, William Hone lay dying. He was by now an obscure figure, but through the services of an old friend, George Cruikshank, he sent a request to Charles Dickens that he might shake his hand before he died. The famous novelist agreed to the request, and for a brief moment Dickens, Cruikshank, and William Hone came together in Hone's shabby London home. The meeting apparently meant little to Dickens who, subsequently attending Hone's funeral, recounted with comic viciousness Cruikshank's histrionics as his old friend was laid to rest. Writing to an American friend, Cornelius Felton, Dickens described how he found himself “almost sobbing with laughter at the funereal absurdities of George Cruikshank and others” (Ackroyd 407). The encounter between Dickens, Cruikshank, and Hone in 1842 is a little-known but with hindsight a significant convergence; for despite Dickens's seeming disregard for the ailing and rather threadbare old bookseller, the deathbed tableau crystallizes an important and much overlooked connection between Dickens's writings and an earlier popular radical tradition.