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This paper addresses an apparent shift in Alain Badiou's thinking on sex and the universal. Previously Badiou had maintained that sex was a particularity that requires subtraction from the universal, together with the other predicative descriptions of identity such as nation, race, and class. However in a recent paper, "Figures of Femininity in the Contemporary World," Badiou contends that the sexuation of philosophical and symbolic thought is "inevitable." Taking Badiou's readings of Samuel Beckett as its guide, and addressing Badiou's discussions of change in Logics of Worlds and Subject of Change, this paper works through the implications of this new claim. It asks whether Badiou's thought allows the possibility of a real change in his philosophy, including thereby the potential to change one's sex. [ABSTRACT FROM AUTHOR]

This paper examines the status of form in the book Zeta of the Metaphysics from the perspective of contemporary debates. For this purpose, the paper discusses critical passages that led to the interpretation of Aristotelian forms in terms of particularity or universality. The aim is to determine if form in Aristotle is particular, i.e. unique and peculiar, or universal, i.e. common and shared by several individuals. [ABSTRACT FROM AUTHOR]

How does one understand who one is in a post-apartheid world? Put differently: what comes after the logic of apartheid? In this article I take up the question by arguing for a notion of identity as action rather than essence, that is, a notion of identity that allows for one's existence in the world as always with others. In order to argue the case, the first part of the article hermeneutically analyses the logic that constitutes the colonial and apartheid conceptions of identity as onto-race-logy, that is, a logic taken over from a certain form of Western metaphysical thinking that takes race as its highest and grounding principle according to which the totality is ordered. According to this logic, identity functions as "something which is the same as itself" (A = A). It is an essentialised form of identity that is separate from the world as totality in a vacuum-like existence. The world and the other are therefore understood according to the categories of the self, in which the self or its identity is given an elevated position in relation to the world and others, that is, a certain racial identity in the case of onto-race-logy. Furthermore, the logic has two ethical implications. Firstly, binary oppositions are set up, the identity of the other becoming the negative pole of the positive self-identity. For instance, the colonised African subject is seen as negative and primitive in relation to the Western subject. In apartheid terms, the "black man" is regarded as "godless" and the opposite of the "Christian white man" and branded as a "kaffir". The latter term originates from the Arabic word kafir, meaning "infidel", and may be compared to the use of Negro in America and Nègre in the French-speaking world, both fulfilling the same function. Difference or strangeness is typified negatively and should therefore be kept apart. In addition, this negative typification occurs through the process of scapegoating, which has a long history in the Western world, in which all the sins (aggression, guilt and violence) of the group are projected onto the stranger. This is a means of creating a binding identity and solidarity within a group. Moreover, the negative typification and scapegoating is accompanied by the creation of myths that are not based in reality but in fantasy, in this instance myths about the "black man", who is seen as exotic, barbaric, hyper-sexual, pre-political, and so forth. These myths create a mask of race that covers the face of the other and provides the content with which to typify. The second ethical implication is that the other is not only typified as negative, but is also regarded as less valuable ontologically. Hence, enclosed in the term "kaffir" is the misrecognition of the human dignity of the person enclosed by this concept of identity. The same logic that holds for the relation between the self and the other is also at play in society, and determines the way in which the totality and the relation between groups are structured. The meaning within a society is determined by the identity of one group, which may lead to a state of totalitarianism. Apartheid is an example of this function where the world we live in is determined by the categories of race, which largely dominate to this day. Our identity is thus enclosed in and reduced to race. The first part ends with an exploration of another reason for the creation and perpetuation of racial identities in the colonial and apartheid eras. This reason concerns the creation of racial categories for the justification of the exploitation of people for capitalistic ends. In other words, if the "black man" is not regarded as fully human, there can be no objection to treating them as inferior and to rationalise any practices that follow from such a conception. Since all identities are enclosed in this logic, the "white man" is, in turn, regarded as fully human and therefore economic and political prosperity is justified. And because this logic has not yet been overcome, "white privilege" has become part of the everyday discourse in South Africa, a discourse in which the connection between economic prosperity and the identity of the "white man" is regarded as negative in the absence of political power. More important, although these constructions of "white man" and "black man" (or any other racial construction) might not apply to one, one is still captured in them and the misrecognition of one's existence in the world may lead to alternative self-conceptions. The second part of the article explores what might follow on the logic of apartheid (or the colony, in the larger context), namely the onto-race-logical constructions of identity. Two choices are outlined. The first choice entails a perpetuation of the logic by a nostalgic appeal to the colonial and apartheid conception of identity, or by the construction of a new absolute reference point as found in variations of the ideology of Pan-Africanism and Afrocentrism. This would lead to the totality becoming enclosed in a logic based on an essentialised notion of identity, the existence of the other in both cases being misrecognised. Apartheid itself may be regarded as an example of this choice, because it originated in a project of decolonising British colonial oppression and reappropriated the problematic logic in new forms. The second choice, by contrast, aims at breaking with that logic by reconsidering the notion of identity at an ontological level. Instead of an essentialised notion of identity, identity should be considered as accounting for our existence in the world with others. Hence, one does not think about the relation to the other or about self-understanding from a point of isolation but rather in relation to the other. In our co-existence, therefore, where each person is co-original, co-creation of meaning takes place. The implication of this ontological shift is that there is no notion of a pure identity, but rather that identities are always intertwined with other identities and that each identity needs an-other to be an identity. Meaning is co-created in tension with others. Moreover, as part of our shared existence there is an ethical responsibility in our shared striving for a dignified life, and that is the demand of the reparation of the human dignity of all. Thus, to take responsibility for the past and the present is to contemplate our shared existence in the future, and to take up the shared responsibility for it, which makes it a universal task. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ciencia Jurídica is the property of Universidad de Guanajuato and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ranjan Ghosh and J. Hillis Miller provide different but productive ways to think about poetics and to read poetry closely and with attention. As a poet, reader and critic of poetry, I welcome their thoughts on the theory and practice of poetry. Whereas Miller sees the reading of poems as subjective and selective, Ghosh views it as universal and shared. Both readers help us in the drama of meaning, the tension between them. As convivial and suggestive as that difference between Miller and Ghosh may be, it allows us to experience the different sides of poetry and the philosophy of poetry, if we think about, say the Socratic, Platonic, and Aristotelian tradition of thinking about poetry and even Philip Sidney's response on the one hand and the rhetorical tradition of reading poetry on the other. Ghosh, although having mastered Western literature and poetry, as Miller has, also provides us with Eastern views, and this is also of great benefit to the reader of Thinking Literature Across Continents (2016). One of the great centres of literature is language and poetry is compressed and memorable language that forms the heart of literature: it is a key to thinking about Ghosh and Miller thinking literature across the various parts of the world. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Social Research is the property of Journal of International Social Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

From its beginnings philosophy has favored the universal approach to its objects of study. History, memory and politics have been no exception; on the contrary, it appears that only a universal scope approach can provide us with an accurate and objective knowledge on these topics. Thus, it seems absurd to give up this encompassing and totalizing view to embrace a partial perspective. Against this widely accepted trend, I turn to Michel Foucault's proposals both to examine the difficulties involved in viewing these issues in universal terms and to uncover the theoretical and political benefits that arise from adopting a biased perspective. [ABSTRACT FROM AUTHOR]

This paper attempts to give an account about the most relevant critical positions on classic universalism. For this purpose, we explain the meaning of universalism’s crisis and that of the abstract universal. We mention the topical redefinition of the concept of universal made by Badiou, Balibar and Žižek, who attempt to overcome the universal/particular dichotomy. We briefly explain the perspective of Spivak, Butler and Laclau who propose to think an anti-totalitarian universal. Finally we refer to the Butler’s interpretation about the universal with regard to social movements. In the conclusion we hold the necessity of keep thinking the universality by considering this concept as an indispensable dimension for any project that includes social transformation. [ABSTRACT FROM AUTHOR]

The difference between the particular and strictly particular kinds of judgement requires the consideration of fallacia totum pro parte. The terms of a true universal judgement put in a strictly particular judgement form, falsify the latter judgement via fallacia totum pro parte. Therefore, we must trichotomize the simple false in ôlee pseudêês, êpi ti pseudêês via pars pro toto and epî ti pseudêês via totum pro parte.

This article explores the material conditions that allow critics to inscribe a given text in transcultural networks of signification. Concretely, I study the case of Borges by focusing, on the one hand, on the historical processes that inform his articulations of the universal as an aesthetic construct. On the other, I rethink the idea of rewriting as a practice of aesthetic and cultural affiliation, each capable of creating new, contingent worlds. To illustrate this, I discuss Borges’ rewriting of Lord Jim and of Nostromo by Joseph Conrad.

This scientific production addresses theoretical issues based on dialectical and historical materialism, associated objectively to the relevance of deepening the understanding and apprehension of the existing generations between universal, particular and singular in and about human formation of landless workers. The need to discuss and deepen this topic stems from the theoretical and methodological emergence we understand is been put in studies related to social movements and their educational processes in the field of Marxism.

Recognizing that, in Brazil, the formal separation between public and private demands to be problematic, plans to bring a better understanding of this work, the arrangement of those forces in the nineteenth century. To work the possibility of overlap between one area and another in educational affairs, we investigated the processes of subsidy granted by the state, between the years 1870 and 1880, the private schools of the Imperial Court in order to promote primary education for boys and girls in “extreme poverty”. We analyzed the procedures filed, the authorities concerned, the reasons that warranted or not, the approval of those grants, the amounts sought for payments and people who claimed them. Indeed, reflection allowed us to envisage a system of rules which the grant was part of and links between public and private benefits thereof.

El enfoque en la persona, que es contraparte de la administración del Estado dentro de un procedimiento administrativo, nos lleva a ajustar el lenguaje, a fin de usar una terminología que facilite el énfasis en las garantías que las personas deben gozar frente a este poder público. Seguidamente, se examina quiénes pueden actuar frente a la administración, los modos que se emplean y la extensión de los derechos y deberes de las personas

This article defines the way of interaction between formal and transcendental logic through introducing ontological considerations based on P. Strawson's descriptive metaphysics. The notions of a particular, a sortal universal and a feature universal are introduced into the transcendental limitation on the inferences of formal logic.

A series of experiments have been taken out to test the validity of the effect of Aluminum hydrate on its interaction with Aluminum during sintering of aluminum metal matrix. The approach has been shown to be valid and several compositions have been fabricated. The alumina hydrate particle size and the amount of alumina hydrate in the composites are also shown to have an influence on the extent of densification.The densities for all sintered specimens were measured. It was found that density increases as compaction pressure increases, the density decreases as particles size increases. At 400 MPa there is an optimum particles size which is (90-125) µm to reach maximum density and the density decreases as volume fraction increases from 2% to 20%. The microstructure enhances as compaction pressure increases, agglomeration of alumina hydrate particles increases with increasing of volume fraction and cavities increases especially at low compaction pressure more than at high compaction pressure. The mechanical properties (compression test and Vickers hardness) of sintered specimens compacted at 100 MPa accomplished for three volume fractions 2%, 10% and 20% and three particles size (45-90) µm, (90-125) µm and (125-150) µm. Young's modulus in compression decreases as volume fraction increases. Also it decreases as particles size increases and Vickers hardness decreases as volume fraction increases. Also decreases as particles size increases

This paper aims at an interpretation of Mia Couto’s Antes de nascer o mundo, starting from the dialectics between the particular and the universal, focusing specifically on the relationship betweenexile and identity configuration.

O propósito deste artigo é apresentar o pensamento de política externa brasileira no Segundo Reinado e na Primeira República. Argumenta-se que o posicionamento do Brasil em relações bilaterais com grandes potências entre 1845 e 1866 e na participação em conferências multilaterais entre 1906 e 1907 é enunciado pelas antíteses particular/universal e civilização/barbá-rie. Por meio da primeira, os gestores da diplomacia inscrevem o país no raio de um padrão de relacionamento intraeuropeu, mantendo um debate a respeito dos limites que as normas internacionais podem impor à prática soberana. Por meio da segunda antítese, os gestores da diplomacia repudiam a inclusão do Brasil no conjunto de países sujeitos a um padrão de relacionamento extraeuropeu. Afirmam, em seu lugar, um imperativo de modernização da sociedade pelo Estado, como forma de evitar os desrespeitos à soberania territorial brasileira e de legitimar a inserção do país no padrão intraeuropeu.This paper aims to present Brazilian foreign policy thought in the Second Empire and in the First Republic. It is argued that Brazil's position in bilateral relations with great powers from 1845 to 1866 and in multilateral conferences from 1906 to 1907 is enunciated t hrough the particular/universal and civilization/barbarism antitheses. By means of the former, policymakers inscribed the country within the scope of an intra-European pattern of relationships, debating among themselves the limits international norms could impose to sovereign practices. By means of the latter antithesis, policymakers repudiated Brazil's inclusion in the group of countries subjected to an extra-European pattern of relationships. Instead, they affirmed an imperative of modernization of society by the state, aiming at avoiding the disregard for Brazilian territorial sovereignty and at legitimizing the country's insertion in the intra-European pattern.

O artigo analisa brevemente a relação entre indivíduo e Sociedade a partir da sociologia de Durkheim, bem como considera criticamente as implicações dessa polaridade em termos de determinação do sujeito.

Este trabajo pretende explicar la función semántica de los nombres propios. Se plantea su inclusión entre los lexemas o los morfemas. Para ello se recogen algunas de las clasificaciones y caracterizaciones que, desde la filosofía y desde la lingüística, se han dado. Estas explicaciones aparecen agrupadas por las semejanzas en la interpretación: la teoría referencial y la teoría conceptual son las más repetidas. Se exponen las diferencias de función semántica respecto a los sustantivos, lo cual justificaría su clasificación como morfemas deícticos. Una vez definida la categoría, los diferentes usos en que son empleados deberían explicarse a partir de la combinatoria sintáctica. Se trata de una reflexión sobre la semántica y la sintaxis de los nombres propios.

The paper tries to read the 'Discourses' or speeches addressed between 1769-1790 by Sir Joshua Reynolds to his students as the first President of Royal Academy of Arts, London, as a gradual movement of aesthetics from interminable formal/particular debates to theories of romantic emanation or still later, of a sense of ontological being, complete with historical awareness and temporal situation. Reynolds' statements require analysis not as mere pre-romantic ambiguities but definitive aesthetic reflections on ancient and contemporary art with an increasing cognizance of particularity as a tenet of modernity in art. [ABSTRACT FROM AUTHOR]

The first step of correct understanding of the Holy Quran is recognizing the Quranic Sciences (‘Ulūm al-Quran). One of these sciences is ‘sabab al-nuzūl' (reason for the revelation). The source of ‘sabab al-nuzūl' science is the narrations which are mainly located in Tafsir and Hadith books. Occasionally, there exists more than one narration about a verse. These narrations generally refer to a particular meaning in different ways. In this case, ‘sabab al-nuzūl' is able be easily determined. In other situations, the narrations of ‘sabab al-nuzūl' are about different cases. It is not the case that these different narrations make contributions to understand the verse, the fact is that there can be a controversion while considering the narrations together and endevouring to understand the verse. Therefore, a preference, based on the knowledge of rules and methodology of ‘sabab al-nuzūl', becomes compulsory. This study aims to contribute to light the methodology of determination and preference of ‘sabab al-nuzūl' by respectably discussing these rules and methodology. [ABSTRACT FROM AUTHOR]

Copyright of Limite is the property of Universidad de Tarapaca, Departamento de Filosofia y Psicologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Reconhecendo que, no Brasil, a separação formal entre as forças pública e particular exige ser problematizada, o objetivo deste trabalho é compreender melhor o arranjo daquelas forças em sua atuação na educação da segunda metade do século XIX. Para trabalhar a hipótese de imbricação entre um e outro domínio nos assuntos educacionais, foram investigados os processos de subvenção concedidos pelo Estado, entre os anos 1870 e 1880, aos colégios particulares da Corte Imperial, no intuito de promover o ensino primário aos meninos e meninas em “extrema pobreza”. Foram analisadas as fontes primárias que evidenciam os procedimentos impetrados, as autoridades envolvidas, as justificativas que garantiam, ou não, a aprovação daquelas subvenções, os valores demandados para os pagamentos e as pessoas que as reivindicavam. Com efeito, a reflexão permitiu pensar o sistema de regras do qual a subvenção fazia parte e os laços entre público e particular daí resultantes.

This paper presents Aristotle’s method of understanding the first principles of natural things in the Physics I.1 and analyzes the three stages of which this method consists. In the Physics I.1, Aristotle suggests that the natural proper route which one has to follow in order to find out the first principles of natural things is to proceed from what is clearer and more knowable to us to what is more knowable and clear by nature. In the Physics I.1, the terms καθόλου (universal) and καθ΄ ἕκαστα (particular) are not used in their usual meaning (e.g., the meaning which the same terms have in the Posterior Analytics I. 2). This paper examines the Physics I.1 in comparison with the Posterior Analytics II. 19 in order to elucidate the meaning of καθόλου in the first chapter of Aristotle’s Physics. Furthermore, it reaches the conclusion that the structure of the natural world to which we belong determines the structure and the form of our knowledge. On the one hand, natural things are composite and, on the other hand, perception is involved in the initial grasping of natural things as composites. Thus, since perceptual knowledge is more accessible to us than any other kind of knowledge it is natural to reach knowledge of simple things, i.e., of the principles, starting our inquiry with the composites.

ResumenLa investigación transita lo singular, lo particular y lo universal. No parte de un extremo para llegar al otro (como en el clásico arreglo inducción vs. deducción). En ese contexto, la ciencia tiene como horizonte lo universal, para lo cual realiza una exclusión de la dimensión subjetiva. Por su parte, el psicoanálisis mantiene con la ciencia una relación compleja: investiga –como ella– bajo la pretensión de conseguir asertos válidos para una comunidad de trabajo; pero, de otro lado, tiene como horizonte la radicalización de lo singular, bajo el imperativo de restituir la subjetividad excluida en la operación de la ciencia.AbstractResearch goes through singularity, particularity and universality. It does not depart from an extreme to arrive into the other one (like in the classic agreement induction vs. deduction). In this context, universality is the horizon of science, to achieve this, a subjective dimension is excluded. On the one hand, psychoanalysis has a complex relationship with science: it researches, like science, under the pretension of getting valid assertions for a work community, but, on the other hand, psychoanalysis has its horizon on the radicalization of singularity, under the mandate of putting back the subjectivity excluded on science operations.ResumoA pesquisa transita pelo singular, o particular e o universal. Não parte de um extremo para chegar ao outro (como no clássico arranjo indução vs. dedução). Nesse contexto, a ciência tem como horizonte o universal, para o qual realiza uma exclusão da dimensão subjetiva. Por sua parte, a psicanálise mantém com a ciência uma relação complexa: pesquisa ‑como ela‑ sob a pretensão de conseguir afirmações válidas para uma comunidade de trabalho; mas, por outro lado, tem como horizonte a radicalização do singular, sob o imperativo de restituir a subjetividade excluída na operação da ciência.

The notion of a particular is what makes the Bible (the reference is to the Hebrew Scriptures) an original position in philosophy. (Particulars are self-contained spatio-temporal entities, and hence, though present in the system that is nature, are not essentially parts of it.) The early chapters of Genesis develop a comprehensive (anti-pagan) conceptualization of reality that gives particularity its due. Whether particularity can be secured without a fully extra-natural anchorage (i.e., without God) is a live issue. As the case may be, the philosophy of the Bible is not a footnote, not even a substantial footnote, to Plato. Plato's metaphysical discourse cannot handle the particular. An irreducibly different, ontological, discourse is needed for that. Having conceived the new notion (the act of conception is dramatized in the theophany of Genesis 12), Abraham, the philosopher of the paper's title, 'called...on the name of the Lord' (Genesis 21:33) to the men and women of the world. The particularity of God, I explain, not God's numerical uniqueness, is the essence of monotheism. [ABSTRACT FROM AUTHOR]