Empiricism Without the Senses: How the Instrument Replaced the Eye

On receiving news of Galileo’s observations of the four satellites of Jupiter and the rugged face of the moon through his newly invented perspicillum, Kepler in great excitement exclaimed: Therefore let Galileo take his stand by Kepler’s side. Let the former observe the moon with his face turned skyward, while the latter studies the sun by looking down at a screen (lest the lens injure his eyes). Let each employ his own device, and from this partnership may there some day arise an absolutely perfect theory of the distances. This Hollywood-like scene of the two astronomers marching hand in hand toward the dawn of a new scientific era was no attempt by Kepler to appropriate Galileo’s success or to diminish the novelty of the telescope. On the contrary, Kepler repeatedly asserted how short sighted he was in misjudging the potential for astronomical observations inherent in lenses, and how radically Galileo’s instrument transformed the science of astronomy. It was a deep sense of recognition that beyond their different scientific temperaments and projects, they shared a common agenda of a new mode of empirical engagement with the phenomenal world: the instrument. For Kepler and Galileo, empirical investigation was no longer a direct engagement with nature, but an essentially mediated endeavor. The new instruments were not to assist the human senses, but to replace them

Hiding Relations

The present vogue of ‘managing for development results’ is an expression of a historically dominant mode of thought in international aid – ‘substantialism’ – which sees the world primarily in terms of ‘entities’ such as ‘poverty’, ‘basic needs’, ‘rights’, ‘women’, or ‘results’. Another important mode of thought, ‘relationalism’ – in association more generally with ideas of process and complexity – appears to be absent in the thinking of aid institutions. Drawing on my own experiences of working with the UK Department for International Development (DFID), I illustrate how despite formally subscribing to the institution’s substantialist view of the world, some staff are ‘closet relationists’, behaving according to one mode of thought while officially framing their action in terms of the other, more orthodox mode. In so doing, they may be unwittingly keeping international aid sufficiently viable - by the apparent proof of the efficacy of results-based management - to enable the institution as a whole to maintain its substantialist imaginary

Movement Timing and Invariance Arise from Several Geometries

Human movements show several prominent features; movement duration is nearly independent of movement size (the isochrony principle), instantaneous speed depends on movement curvature (captured by the 2/3 power law), and complex movements are composed of simpler elements (movement compositionality). No existing theory can successfully account for all of these features, and the nature of the underlying motion primitives is still unknown. Also unknown is how the brain selects movement duration. Here we present a new theory of movement timing based on geometrical invariance. We propose that movement duration and compositionality arise from cooperation among Euclidian, equi-affine and full affine geometries. Each geometry posses a canonical measure of distance along curves, an invariant arc-length parameter. We suggest that for continuous movements, the actual movement duration reflects a particular tensorial mixture of these canonical parameters. Near geometrical singularities, specific combinations are selected to compensate for time expansion or compression in individual parameters. The theory was mathematically formulated using Cartan's moving frame method. Its predictions were tested on three data sets: drawings of elliptical curves, locomotion and drawing trajectories of complex figural forms (cloverleaves, lemniscates and limaçons, with varying ratios between the sizes of the large versus the small loops). Our theory accounted well for the kinematic and temporal features of these movements, in most cases better than the constrained Minimum Jerk model, even when taking into account the number of estimated free parameters. During both drawing and locomotion equi-affine geometry was the most dominant geometry, with affine geometry second most important during drawing; Euclidian geometry was second most important during locomotion. We further discuss the implications of this theory: the origin of the dominance of equi-affine geometry, the possibility that the brain uses different mixtures of these geometries to encode movement duration and speed, and the ontogeny of such representations

Beyond a Dichotomy of Perspectives: Understanding Religion on the Basis of Paul Natorp’s Logic of Boundary

Based on Paul Natorp’s (1854–1924) late post-Neo-Kantian “Logic of Boundary” (German: “Grenzlogik”) I will offer a methodically controlled, non-reductionist and equally anti-essentialist reconstruction of the notion of religion. The pre-eminent objective of this reconstructive work is to overcome the well-known epistemological as well as methodological problem of a dichotomy between inside and outside perspectives on the subject of religion. Differently put, the objective consists in an attempt to demonstrate that there actually is “reason in religion” that is intellectually accessible for academic knowledge production. Following Natorp’s splendid formulation I will argue that religion operates neither ‘within’ nor ‘beyond’ the ‘boundary of humanity’ but exactly on [or ‘in’] this boundary. More precisely, I will explicate that religious praxis (including its specific production of knowledge) from Natorp’s standpoint can be understood as the performative realization, and habitual embodiment of the (contextually concrete) boundary of humanity or human reason itself. Due to its principial self-referentiality this boundary carries the crucial sense of a first and last positive and, therefore, both in theoretical terms definitive and in practical terms eminently instructive notion of boundary with no outside. This paradoxically all-enclosing, positive boundary, while explicitly including life’s inevitable negativity but, nonetheless, able to ideally sublate it, is the reason why the practice of religion, as empirical evidence unmistakably documents, can provide an incommensurably fulfilling, significant and meaningful closure with regards to the innermost self-perception of its practitioners (concerning their self-determination or agency)

Drilling their own graves:How the European oil and gas supermajors avoid sustainability tensions through mythmaking

This study explores how paradoxical tensions between economic growth and environmental protection are avoided through organizational mythmaking. By examining the European oil and gas supermajors’ ‘‘CEOspeak’’ about climate change, we show how mythmaking facilitates the disregarding, diverting, and/or displacing of sustainability tensions. In doing so, our findings further illustrate how certain defensive responses are employed: (1) regression, or retreating to the comforts of past familiarities, (2) fantasy, or escaping the harsh reality that fossil fuels and climate change are indeed irreconcilable, and (3) projecting, or shifting blame to external actors for failing to address climate change. By highlighting the discursive effects of enacting these responses, we illustrate how the European oil and gas supermajors self-determine their inability to substantively address the complexities of climate change. We thus argue that defensive responses are not merely a form of mismanagement as the paradox and corporate sustainability literature commonly suggests, but a strategic resource that poses serious ethical concerns given the imminent danger of issues such as climate change