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L’oeuvre exceptionnelle d’Edmond Jabès s’est épanchée sous l’impulsion de nombreuses lectures critiques venant d’horizons multiples. On constate néanmoins un déséquilibre en faveur des volumes qui constituent Le Livre des questions ou, tout du moins, l’absence de travaux approfondis analysant de manière systématique la notion de ressemblance et celles qui, y étant étroitement associées, la rendent pleinement significative. Cette étude, en se frayant un chemin dans le dédale de concepts et d’images que Jabès a élaborés autour d’une intuition poétique, tente ainsi de comprendre la notion de ressemblance, et l’incertitude qui tout naturellement l’accompagne, à travers l’expérience de l’exil, la recherche du seuil, la pratique de l’écriture. La excepcional obra de Edmond Jabès se ha extendido gracias al impulso de numerosas lecturas críticas procedentes de múltiples horizontes. Sin embargo, se puede observar un desequilibrio que favorece a los volúmenes que constituyen Le Livre des questions o, al menos, se puede apreciar una falta de trabajos rigurosos que analicen de manera sistemática tanto la noción de semejanza como las que, dada su proximidad, la hacen plenamente significativa. Este estudio, que abre un camino en el dédalo de conceptos e imágenes que Jabès ha construido alrededor de una intuición poética, trata así de comprender la noción de semejanza y la incertidumbre que la acompaña con toda naturalidad, a través de la experiencia del exilio, la búsqueda de un umbral, la práctica de la escritura. The exceptional work of Edmond Jabès benefited from abundant critical readings cominng from multiple horizons. Nevertheless, one can observe a clear imbalance in favour of the volumes that constitute Le Livre des questions or, at least, the absence of in-depth studies analysing systematically the notion of “resemblance” and those other notions that, being closely associated with it, make it fully meaningful. This study, by making its way through the maze of concepts and images tha Jabès elaborated around a poetic intuition, tries to understand the notion of resemblance, and the uncertainty the naturally accompanies it, through the experience of exile, the quest for thresholds, the practice of writing.

The discussion of religion and educational development tends to be a neglected topic. This area is particularly important in Thailand because religion is one of the three pillars of the nation. In the centuries prior to the visionary education reforms of King Chulalongkorn the Great to create a modern secular education system, the Siamese education system was basically religious with monks as the teachers and temples as the schools. Later Buddhist universities were developed in the King Chulalongkorn era, which is described. There is then a discussion of how Western missionary influence in the 1800s and early 1900s was important for the development of modern Thai education. Many of Thailand’s elite most prestigious schools are missionary ones such as Assumption and Mater Dei. Then background is provided on Thailand’s religious diversity, followed by a discussion of how certain Buddhist principles relate to progressive education. Among concepts discussed are Buddhist epistemology, modest consumption and the economic sufficiency concept (settakit phophiang) (เศรษฐกจพอเพยง), and impermanence (relates to innovation). Also discussed are Buddhist implications for the curriculum and assessment. Another topic rarely discussed is how religion (both Buddhism and Christianity) can contribute to social mobility. Recent initiatives to have schools more active in promoting Buddhist thought are described. Among these initiatives are the rongrian withiput (โรงเรยนวธพทธ) (Buddhist-oriented schools) and the creation of the Sathirakul Youth Education Foundation. The chapter concludes with reflections on happiness education, core values, and education for optimal living and sustainable development.

In the eighth chapter of his Introduction to the Practices of Awakening (Bodhicaryāvatāra) the eighth-century Indian Buddhist monk Śāntideva appeals to the nonexistence of any enduring self as a premise in his argument that we ought to commit to impartial benevolence. A striking feature of this argument is that it appears in a chapter that is largely comprised of meditations designed to develop disenchantment with samsara, including a set of forty verses in which Śāntideva imagines himself in a charnel ground contemplating rotting corpses. In this essay I employ comparative philosophy to illustrate how these meditative verses establish an important premise of Śāntideva’s argument. I begin by drawing a comparison between Śāntideva’s text and Derek Parfit, who in Reasons and Persons argues that if we accept reductionism about personal identity, we ought to be less concerned about our future well-being. Next I summarize a powerful response to Parfit by Susan Wolf that claims normative implications do not follow from Parfit’s reductionism. This objection, I argue, also applies to Śāntideva. Although her argument is probably effective against Parfit, in the final section I explain how Buddhist claims about impermanence and suffering provide a response to Wolf. In other words, the Bodhicaryāvatāra’s verses on the dissatisfactions of ordinary life do philosophical work that strengthens the force of Śāntideva’s argument.

To understand contemporary Thai education, it is critically important to become familiar with Thailand’s historical, cultural, demographic, geographic, economic, and political context. The three pillars of Thailand are nation, religion, and king. Thailand has a long history dating back to the establishment of the first Tai Sukhothai kingdom back in 1238, eight centuries ago. During that kingdom a unique writing script was developed in 1283, drawing upon Indic traditions. In 1932, Siam in a peaceful revolution was transformed from an absolute into a constitutional monarchy (Charnvit 2004). Since 1932, political impermanence (Pridi 1970) has characterized Thailand with frequent changes back and forth from civilian to military governments, but political stability has been provided by a highly respected monarchy and a well-educated stable bureaucracy. Thailand is exceptional in numerous ways such as never have been colonized and pursuing bamboo diplomacy to survive in times of conflict and external threats. Culturally and linguistically Thailand has great diversity with over 70 languages spoken (Chap. 15). There are five major regions of Thailand, each with distinctive characteristics. Throughout its history, Thailand has shown great resiliency. Current major challenges relate to the kind of government which will be established after the next election. To escape the middle-income trap, it is imperative that the new government and monarch give priority to improving the quality of education, investing in human resource development, and significantly increasing strategic R & D (see Chap. 16).

This performative lecture explores artistic, social, cultural, and philosophical issues embedded in interdisciplinary dance theater artist Michael Sakamoto's latest solo work, blind spot. Combining film, video, and photography, dance, and theatrical performance, blind spot attempts to tell a story of looking without seeing, yet with sudden, ephemeral flashes of insight. Using his own history and perception-projection as a racialized, “Asian-American” body practicing butoh, an “Asian” form, Michael speaks of self-contradiction, code switching, and embracing both socialized and subjective identity. Inspired by the Buddhist conception of impermanence and ontological questions of embodied truth in media-based art forms, blind spot is rooted in the belief that every moment is an instance of not knowing, simultaneously revealing our fear and desire, making life a circuitous, nonlinear journey of mapping such “blind spots.”From Michael's artist statement on blind spot: The fear of not seeing is the same as that of not knowing. From implosive desire, we give primacy to sight at the cost of vision. Within and without language-delineated, behavioral paradigms, we alternate between embracing our passion/obsession and holding ourselves at arm's length in the third person. Our mediated image—dead to the world but with a life of its own—becomes both bulwark against and support for the tenuous, febrile cord connecting us to heredity and lineage in the ways we both speak and act.

IntroductionMusic therapy literature affirms that adolescence can be a transformational stage between discovery and disorientation (McFerran, 2010), questioning self-identity, society, and issues of independence (Derrington, 2005). Moreover, adolescence can be a time for novelty-seeking and risk-taking behaviors, experimentation, and emotional responses to stress due to rapid changes in the limbic system and the frontal lobes (Lahey, 2004; Spear, 2000), areas of the brain involved in emotion and regulating emotion. Research suggests that music plays a major role in shaping the impressionable adolescent mind (McFerran, 2010; Levitin, 2006), opening up new doors for discovery, expression, creativity, and connectedness (Aldridge, 1996; Henderson, 1991; Robbins & Robbins, 1991; Lefebvre, 1991; Dvorkin, 1991).Taking this literature into consideration, an integrative mindfulness-based receptive music therapy listening experience of one of Luigi Nono's most demanding compositions (Morton, 1996), Fragmente-Stille, an Diotima, was conducted with Nancy, a motivated, artistically curious, intelligent, and novelty-seeking adolescent female patient diagnosed with depression and post-traumatic stress disorder. Luigi Nono's string quartet was perceived by Nancy as being something elusive, indescribable, and transient, associating the music with the impermanence of her own memories and thoughts. Here, unexpectedly, when deeply listening to Luigi Nono's music, Nancy was experiencing the beginning of a spiritual or transpersonal awakening, concerning the impermanence of all things, a therapeutic and insightful teaching found in Buddhism (Yen, 1993).Buddhism and ImpermanenceBuddhist teachings on impermanence are profound and reveal a unique way of understanding phenomena as something arising, dwelling, and passing away (Schmidt, 2002). Buddhist scriptures conclude that all phenomena are impermanent and are subject to constant change (Walshe, 1995). When examining human psychology from a Buddhist perspective, Wallace (2007) reveals that the ordinary human mind is dysfunctional, prone to conative, attentional, cognitive, and affective imbalances. The mind is in constant flux, able to move from sadness, happiness, and/or anger as quick as a flash of lightning. According to Buddhist teachings, suffering is the result when one attempts to cling to impermanent emotions, feelings, thoughts, and/or memories as something permanent or fixed (Walshe, 1995). Moreover, we lose the true meaning of the present moment when we compare it to memories of past experiences, engrossed in defining, naming, and analyzing the here and now (Fenner, 2007). Furthermore, one is in a delusional state of mind when concluding that memories are permanent, existing in the present moment (Wallace, 2007). Watts (1951) equates memories to a "corpse of an experience, from which the life has vanished" (p. 92).Various psychotherapists who have incorporated Buddhist philosophy into clinical practice reveal some interesting insights regarding the patient's emotional distress due to their attachment to past experiences. For example, Epstein (2007), a psychiatrist who has written extensively about Buddhism and psychotherapy, reveals that when a patient is emotionally and physically immobilized due to having fixed ideas about past events, especially past tragic life experiences, they become victim to the ignorant mind. Here, the patient is falsely experiencing memories as something permanent, lasting, and unchanging, having a substantial existence of their own (Fenner, 2007). Moreover, when the patient accustoms his/herself to understanding the present in terms of memory, the more unfulfilled and joyless life becomes, causing the patient to live in a delusional, dualistic state of mind (Welwood, 2003; Berkow; 2003), because they are missing the beauty of this present moment (Hunt, 2003, pp.164-184; Hunt, 2007, pp.99-120), where the unconditioned mind is able to experience a state of absolute and total simplicity (Fenner, 2003; Prendergast, 2003; Prendergast & Bradford, 2007). …

Does the temporal perspective people adopt when reflecting on negative events influence how they respond emotionally to these events? If so, through what cognitive pathway(s) does it have this effect? Seven studies explored these questions. Studies 1a, 1b, and 2 tested our basic hypothesis that adopting a distant-future perspective on recent stressors (relative to a near-future or control perspective) reduces emotional distress, examining 4 potential mediators of this effect. Study 3 built upon the prior studies by investigating whether their findings apply to a new domain and affect longer-term outcomes. Studies 4-6 centered on a key cognitive mechanism that helped to account for the distress-reducing properties of temporal distancing across our first 4 studies-impermanence focus. Studies 4 and 5 examined whether individual differences in impermanence focus predicted emotional reactions to negative events in a manner similar to adopting a distant-future perspective. They also explored the implications of impermanence focus for broader academic (Study 4) and psychological (Study 5) functioning. Finally, Study 6 manipulated impermanence focus to test whether it affected emotional reactions to stressors in a manner parallel to adopting a distant-future perspective. Together, these findings demonstrate that temporal distancing plays an important role in emotional coping with negative events, and that it does so by directing individuals' attention to the impermanent aspects of these events. (PsycINFO Database Record (c) 2015 APA, all rights reserved).

“Snatching the eternal out of the desperately fleeting is the great magic trick of human existence”, Tennessee Williams wrote in 1951 in an essay devoted to The Rose Tattoo, entitled “The Timeless World of a Play” (61). What the statement reveals is the American playwright’s conception of art as a means of fighting against the passing of time, against the “awful sense of impermanence” (61) that never stopped haunting him. But the stage is not the only place where, as Williams wrote in the same essay, “time is arrested in the sense of being confined” (61). The sketches and paintings he made throughout his life reveal the same obsession with time, the same desire to freeze the intensity of the moment into the work of art. Two paintings, made in 1975 and 1977, shed new light on two of his late plays, Vieux Carré and Something Cloudy, Something Clear. Written at the end of his life, both plays are attempts at capturing the totality of experience. In them, Williams intertwines past and present, life and art, combining movement and stasis to achieve a synthesis his paintings echo, or mirror, though in a very different way. The examination of these unknown paintings in relation to the plays is meant to engage us in a dialogue between texts and images. What the dialogical perspective reveals is a temporality that is circular rather than linear, anachronistic rather than chronological. Williams the painter and Williams the playwright blur the limits of space and time to reach that region where the distinctions between text and image collapse as one becomes the mirror of the other, its “horizon,” as Jean-Luc Nancy writes in Au Fond des images. There, words fail and figures dissolve; there, silence and haziness confront the reader/spectator with the timelessness of art, not as something eternal or transcendent, but rather as a magic interval where the intensity of the vanishing moment can be captured. In the scripts of his plays as well as in his paintings, Williams faces us with the mystery of time, with an elusiveness that he considers as the only true essence of his art. Through a comparative analysis of two of his paintings with two of his late plays, I intend to show how the verbal and the visual interconnect in Williams’s art, how his texts as well as his paintings convey a sense of “intense immobility” that is the artist’s way of beating “the game of being against non-being” (Williams 2009, 61). « Snatching the eternal out of the desperately fleeting is the great magic trick of human existence » : Tennessee Williams écrivit cette phrase en 1951 dans un essai intitulé « The Timeless World of a Play » (61). L’affirmation met au jour une conception de l’art comme moyen de lutter contre le passage du temps, contre une « affreuse sensation d’impermanence » (61) qui n’a jamais quitté le dramaturge. Or, la scène n’est pas le seul endroit où, selon Williams, « le temps, soudain pris au piège, s’arrête » (61). Les dessins et tableaux qu’il réalisa tout au long de sa vie trahissent la même hantise du temps qui passe, le même désir de fixer l’intensité du moment dans l’œuvre d’art. Deux tableaux, peints en 1975 et 1977, permettent ainsi de porter un regard nouveau sur deux pièces écrites à la fin de sa carrière. Intitulées Vieux Carré et Something Cloudy, Something Clear, elles ont ceci de commun qu’elles apparaissent comme des tentatives de capturer la totalité d’une existence, d’enfermer la petite éternité d’une vie dans les limites de la représentation. Dans chacune d’elles, Williams mêle le passé et le présent, la vie et l’art, combinant les notions de mouvement et de stase pour opérer une synthèse dont ses images peintes sont l’écho, ou, pourrait-on dire aussi, le miroir. L’analyse de ces deux pièces au prisme de deux peintures méconnues de Williams invite à un dialogue fructueux entre les textes et les images. De cette approche dialogique émerge une temporalité plus circulaire que linéaire, plus anachronique que chronologique. Williams le peintre et Williams le dramaturge brouillent les limites spatio-temporelles pour créer ce lieu intermédiaire où les distinctions entre texte et image s’annulent, l’un devenant le miroir de l’autre, son « horizon d’interprétation », pour reprendre l’expression de Jean-Luc Nancy. Là, les mots manquent et les formes s’évanouissent ; là encore, le silence et l’indistinction confrontent le spectateur à l’intemporalité de l’art, non pas comme quelque chose d’éternel ou de transcendant, mais plutôt comme un intervalle magique où l’intensité du moment fuyant se révèle, comme une évanescence capturée dans les mailles de la représentation. Dans les textes de ses pièces, comme dans ses tableaux, Williams met le spectateur/lecteur face au mystère du temps, de ce temps objet d’une quête artistique vitale dans une œuvre où les images n’ont jamais cessé d’accompagner les mots.

The science–religion divide in the West is well illustrated by the First Vatican Council and the subsequent responses to it. While European colonialism, the religion-science bifurcation, and the view of Progress as unidirectional all contributed to the decimation of boran meditation, a new divide was to wipe it out in its remaining strongholds from the 1970s onwards. To induce transformation, the form of Theravada meditation that as late as the nineteenth century, prior to the rise of Vipassana, dominated much of the Theravada world harnessed techniques found in the other dominant technologies of the time. This chapter examines the example of one such technology, meditation, in one subculture, Theravada Buddhism, within Southeast Asia. A relatively modern meditation practice, Mindfulness (Vipassana) uses the observation of bodily experience and various forms of consciousness to develop a fundamental awareness of the three characteristics of all samsaric existence: unsatisfactoriness (dukkha), lack of an enduring self (anatta) and impermanence (anicca).

This chapter highlights two groups of reasons why victims of cybercrime are overlooked by the criminal law. First, and perhaps most surprisingly to many readers, victims and their harms are at best of only marginal interest to the criminal law. Second, core features of criminal law doctrine are conceptually incompatible with recognizing and adjudicating cybercrimes. The chapter describes features of the criminal law in virtue of which victims in general and the harms that they suffer are not of central concern to the criminal law. The comparative ease with which anonymity can be secured on the internet, and the impermanence of online evidence, also presents steep challenges to securing criminal convictions. Drawing on contemporary work in Anglo-American jurisprudence, the chapter highlights key features of the notions of "crime" and "criminal law". A way in which victims are marginalized by the criminal law can be gleaned by comparing it to civil litigation.

Buddhism was transported from the Asian continent to Europe, North America and Australia from the nineteenth century onwards when representatives of colonial powers analysed Buddhist scriptures, art and architecture. The Buddha imparted the Dharma in different ways to different audiences in order that the maximum number of people would be able to absorb its messages at a level congruent with their conditioning, their stage of spiritual development and their aspirations. The Buddha taught that the conditioned reality of life-on-Earth is characterised by the impermanence of all things and the inevitability of suffering for sentient beings as their bodies undergo birthing, ageing, decaying and dying. Most secularists raise no objections to the Buddha's teachings on suffering and morality. The Buddhist view of suffering and its overcoming may be more contentious among Western social workers. Westerners who take up meditation in an educational or health care setting are exposed to a secular version of this practice.

‘Experiential knowledge’ is increasingly recognised as an important influence on reproductive decision-making. ‘Experiential knowledge of disability’ in particular is a significant resource within prenatal testing/screening contexts, enabling prospective parents to imagine and appraise future lives affected by disability. However, the concept of ‘experiential knowledge’ has been widely critiqued for its idiosyncrasy, its impermanence and consequently its perceived inferiority to (medical) knowledge. This paper explores some of these key critiques of experiential knowledge through an analysis of its constitution and uses in the context of reproductive decision-making. Seventeen UK-resident women with Spinal Muscular Atrophy (SMA), or with SMA in their family, took part in two in-depth interviews: one in 2007–9 and the other in 2013–4. By comparing and contrasting these women's accounts at two time points, this paper demonstrates the stark contrast between ‘lived experience’ of SMA (the visceral everyday realities of life with the condition) and the various way(s) this experience was transformed into, and presented as, ‘knowledge’ through the processes of making, and accounting, for reproductive decisions. The analysis highlights that multiple, distinct and sometimes competing experiential frameworks are used to conceptualise SMA across time and context. However, rather than evidence of its fallibility, this finding highlights that ‘knowledge’ is an inappropriate vessel with which to capture and transfer ‘experiential knowledge’. Rather, we need to consider how to value such insight in ways that harnesses its inherent strength without leaving it vulnerable to the epistemological critiques attracted by labelling it ‘knowledge’.

Alvin Toffler wrote more than 50 years ago that modern civilizations, as they acquired more knowledge and technology, were exhibiting increased impermanence. The rates of change throughout modern s...

Class categorisation should not only be informed by academic pursuits but by the lived experiences of those being categorised. A human or community-centred definition of class will illustrate the complexities of class experience and will thus present a dynamic conceptualisation. Through two life-history interviews of two black women from South Africa, this article illustrates that middle-classness for blacks during apartheid was marred with constant shifts related to the socio-economic and political impermanence of class position. Continuous negotiation driven by the need to be included in one's own community and the effects of being racially othered in interaction with whites and white spaces influences these shifts. In conclusion, the article argues that being middle class and black is heterogeneously experienced and thus complex.

Anthony Minghella’s feature film Breaking and Entering (2006) constitutes a kaleidoscopic portrait of the Camden cityscape around King’s Cross/St Pancras, a North London area whose gradual gentrification at the beginning of the 21st century makes it the site of perpetual clashes along diverse lines of division, whether cultural, legal, social, ethnic or personal. Minghella tells the story of the encounter between well-to-do Londoner Will Francis and two Bosnian refugees, Amira and Miro, and in so doing explores both the destructive and affirmative potential to arise from a demographics of impermanence and difference. Focusing on the ways in which the various characters perceive and make use of their urban surroundings, and in which they negotiate the boundaries of personal space (both in literal and figurative terms), this article focuses on the film’s affinity with Derrida’s deconstruction of cosmopolitanism and its relevance to London as a postcolonial European, rather than British, metropolis.

This article analyses representations of nature as brand and resource in current Icelandic society. This is done through an interdisciplinary approach consisting of concepts from the discipline of cultural geography and the analytical methodologies of visual cultural, imagology, discourse and brand analysis used to highlight key narratives in images and written sources. The article discusses how ideas of purity are used in branding strategies and what they mean in Iceland today e.g. as a part of the emerging regional consciousness of 'Arctic Iceland.' The current overlapping crises of the economy, the environment and the collective self-image in Iceland have fostered critical representations of the past, present and future of the relationship between humans and the environment. Thus utilitarian environmental policies and shallow ecology is treated critically in contemporary Icelandic art, as is the question of what constitutes pollution. Such internal conflicts of interest are analysed to show critical perspectives on the dominant narratives about Icelandic nature and society that are communicated to the outside world through nation branding. The Crisis in Iceland and the Role of Nature There are numerous examples that art and environmental theory can express and criticise dominant attitudes toward nature in a given cultural and political context. Artworks may even be viewed as laboratories for environmental theory. The canonical artwork The Course of Empire (1833-36) by the American artist Thomas Cole (1801-1848) presents a narrative of the destructive potential of civilization. The five paintings depict a development from a state of wilderness through a sequence of stages ending with the dramatic downfall of an empire. An implicit warning is expressed in the transition from a pastoral society in the second image to the rise and fall of a fully fledged empire in the two following images, ending with a final image of the primeval forest re-claiming the ivy-covered ruins. This depiction of the relationship between nature and civilization is an example of a vanitas allegory that exhibits the impermanence of cultural products on the grand scale of geological history. However, current theories and artworks are pointing out the blurred boundaries between fundamental natural processes and human activity as well as the importance of representation. Currently pure nature is attributed considerable value, but there are conflicting ideas about the ideological framework that should define this concept. In Iceland, differing views about priorities and responsibility are spurring conflicts about the management of natural

The impermanence changing of the climates that cause many natural disasters these days has raised the attention of us about the importance of greening towards our planet. The building sector has been verified as the major part of the global solutions. Hence, Green Rating Tools are recommended internationally to guide the developers and public in designing and developing green buildings in order to reduce the negative impact towards human health and environment due to increasing use of natural resources. The research on energy efficiency of Residential New Construction (RNC) was successfully done and analyzed by using the DIALux software and light illumination calculations.

Adjustment to predicted environmental change in a place requires people in that place to consider short- and long-term futures there. These futures are imagined with reference to pasts and presents, remembered and lived. This paper presents the stories—relating possible futures to pasts and presents—of residents in tiny, low-lying coastal communities in Gippsland East, Australia, as they make sense of the uncertain futures they may face. It identifies four time stories, about generational continuity, the temporariness of inundation, endurance and acceptance in older age, and the impermanence of infrastructure. It sets these alongside the time-based practices inherent in existing adaptation policies, which do not satisfy the demands for adaptation arising from residents’ time stories. We suggest that understanding local residents’ time stories can contribute to a better synchronisation in the timing of local adaptation policies.

The writings of renegade philosophe Julien Offray de La Mettrie were denounced in his lifetime not only by political authorities but by his fellow philosophes, Denis Diderot and Paul-Henri Thiry, Baron d’Holbach. Yet his work broke with orthodox views of the body, eros, and human nature with such force as to provoke those thinkers, and such authors as John Cleland and Sade, to interrogate the limits of the human and the disruptive effects of desire. Focusing on his incendiary philosophical satire L’Homme machine and the erotic reverie La Volupté, this article examines La Mettrie’s theory of the imagination as a material function of the body-as-machine, which can unsettle distinctions between human and animal, female and male, self and other. For La Mettrie, as for Diderot, Cleland, and Sade, metamorphosis gives narrative articulation to the principle of the underlying unity of material substance, even as it embodies the lability and impermanence of all identities.

Nation-states’ investment in heritage supports Benedict Anderson’s thesis that nationalism offers collective immortality in the face of individual mortality. By the same token, however, corruption – a metaphor based on the impermanence of the flesh – corrodes the official face of heritage, offering more covert and carnal understandings of urban life and of its architectural beauties while also affording opportunities for kinds of profiteering that damage the very fabric that heritage policies seek to celebrate. Both these aspects of social reality represent the ‘cultural intimacy’ that governments seek to deny or suppress but on which their citizens’ loyalty often depends. It thus becomes imperative for scholars of heritage to recognise that heritage and corruption represent two closely interrelated dimensions of the management of the past in the present, and that theories of heritage therefore cannot afford to ignore the concomitant implications of local ideas about corruption and the practices on which ...

A fundamental consequence of Heidegger’s destruktion of classical metaphysics consists in a radical rethinking of the sense of presence. Nowhere is the verbal and processual sense of presence as strongly articulated as in Heidegger’s work. For Heidegger, things are never merely present. Rather, they must be ceaselessly brought into presence. Herein lies Heidegger’s non-onto-theological thinking of continuous creation: the world must be born anew from out of the anonymous event of presence at each moment of time. Such understanding of presence, in turn, opens into a phenomenology of evanescence or transience wherein every entity repeatedly vanishes and is produced again through the es gibt of being. Things can no longer be taken as persisting tenaciously throughout all that happens. Things are nothing but continuous ex nihilo creation; they exist as verbs and never as nouns. What sustains entities in presence is their perpetual passing away and coming to be. The permanence or constancy of things, then, only lies in their impermanence or, better, in their permanent evanescence. In this way, the article argues for a new understanding of transience: transience must be grasped as grounded not only in the inevitable future disintegration of a certain thing but also in the permanent evanescence or withdrawal of this thing in its very presence. In this respect, the article performs a close reading of the vase sequence from Yasujiro Ozu’s 1949 film Late Spring. As this article argues, what is presented in Ozu’s vase sequence is the continuous passing away and renewal of the thing, the affecting image of permanent evanescence.

Because of tectonic shifts in South Africa's political economy, overlapping, often translocal, systems of exchange, meaning and privilege are transforming the country's post-imperial order. In the ‘estuarial’ zones where various demographic and ideational currents converge to create spaces of ongoing flux, religion serves as a mechanism of exclusion and a means of place making. In almost all cases, the historical privatization of religion among the country's black majority has meant that negotiations over difference and belonging take place beyond the sphere of state intervention and policy. The results are forms of horizontal citizenship that are uncertain and impermanent but often involve novel subjectivities shaped by local conditions but without defined territorial boundaries. Religious practices that resonate with migrants’ nomadic impermanence, while hindering the consolidation of hegemonic political or social orderings, are crucial to these formations.

Learning networks offer a context and methodology for business managers to learn from each other’s experience. However, the extent to which these networks can facilitate and support wise action remains an open question. In this article, we adopt a Buddhist perspective on wise action as a counterpoint to more familiar Western notions of wisdom as accumulated knowledge. We apply this novel perspective to a case example drawn from a learning network of small and medium-sized enterprises, demonstrating that the Buddhist focus on interdependent origination and impermanence suggests specific ways of working together that can enhance the practice of wisdom in, and beyond, learning networks.

On the Ground Impermanence syndrome involves farmer apprehension or uncertainty about the future and leads to disinvestment in an agricultural operation as well as erosion of producer confidence. We explored impermanence syndrome among New Mexico public rangeland cattle producers in order to assess perceptions of impermanence syndrome impact factors in the region. Urban fringe effects, proximity to the US-Mexico border, multiple-use of public rangelands, public perception of public land ranching, as well as economic and government agency issues were identified as causes of ranching impermanence syndrome. Mitigation of uncertainty and perceived impermanence threats to ranching would promote management and investments that promote long-haul planning for and enhancement of rangeland health.

In the absence of continuing selves or persons, Buddhist philosophers are under pressure to provide a systematic account of phenomenological and other features of conscious experience. Any such Buddhist account of experience, however, faces further problems because of another cardinal tenet of Buddhist revisionary metaphysics: the doctrine of impermanence, which during the Abhidharma period is transformed into the doctrine of momentariness. Setting aside the problems that plague the Buddhist Abhidharma theory of experience because of lack of persons, I shall focus on problems that arise because of its allegiance to momentariness and explore some responses on behalf of the Abhidharma Buddhist philosophers. I address two challenges to the Buddhist view in this paper. The first, which I will call the “Phenomenological Challenge”, primarily concerns the temporal properties of what is represented in conscious experience. The second, which I will call the “Metaphysical Challenge”, concerns the temporal properties of conscious representation itself.

In this paper, I will focus on the narratives of the trajectories of three Chilean women exiled in Grenoble, France. First, I will dwell on the frames that sustain my reflection and analysis: the repositioning of exile as part of the repressive tactics of the dictatorship, the discussion about women, migrations, and refugees; and the possibilities of a counter-memory that highlights the plurality of exiles and their protagonists. Later, I will refer to a problematic that these narratives (re) illuminate and interrogate: the nostalgia of exiles and the attitudes and actions attributed to it. The narratives allow an adjustment of the argument that a desire for impermanence coupled with a feeling of nostalgia would prevent the “beginning” of life at destination. Equally, allow questioning the assessment of resisting nostalgia assumed as paralyzing, shadowing the locations of these women, and the conditions and possibilities of the reconstruction of their lives.

[This corrects the article DOI: 10.1371/journal.pone.0217804.].

Abstract The transition from solid to liquid modernity has led Bauman to suggest that nowadays people have come to be like tourists living from one moment to another. Addressing this behavior as the tourist syndrome, he proposes to treat the contemporary meaning of social interaction as inseparable from the consumption of sensations and looseness of ties. This is most apparent in the case of leisure travel where the organization of escapism is premised on the excitement of rapidly changing scenery and absence of belonging. In these scenarios of impermanence, order and regularity are overshadowed by the impulse for disengagement, flexibility and transience. Yet the fluidity of travel is not simply a metaphor for the fading of structured expectations, ordered modalities and patterned perceptions. Many people exposed to the asperity of being on the road do not want to be alienated from the familiar and the predictable. A description of Malaysian travellers on packaged tours suggests that their attraction to the liquid sensationalism of distant travels does not necessarily rule out the predilection for order and habitual attachments. As an aspect of Malaysian modernity, the popularity of packaged tourism reflects the attraction of the affluent middle class to the promotion of liquid leisure in planned travels that do not deny them their sense of order.

Abstract This essay reconsiders whether the standard of a totalizing synthesis can take the appropriate measure of the epistemological orientation implicit in André Thevet’s cosmographic writings. By focusing attention on and contextualizing Thevet’s frequently repeated remark that he is describing something “in passing,” I argue that the hallmark of Thevet’s cosmographic discourse is its explicit provisionality: for all its authority and authenticity, such discourse is predicated on a belief in the inherent flux and impermanence of its object. I conclude that if we can construe Thevet’s non-totalizing, provisional cosmography as a legitimate form of cosmographic knowledge of the globe in the period, rather than as the last, tortured gasp of a self-destructing genre, we can perhaps reconsider both the value and the function of “passing knowledge” in the history of cosmographic discourse.

O ver the past decade, the drive toward digitization and online access has created new means of disseminating Latin American cinema and documents relating to its history. From personal blogs on film history that are richly illustrated with period images to new data-based scholarship, especially in the field of early cinema, the scholarly and popular interest generated by digital archives is abundantly clear. Yet digital remediation and access (re)produce methodological challenges that are especially thorny in the case of Latin America, where the scarcity of financial resources and the often vexed relationship between cultural institutions and the state have often rendered archival preservation fragmentary and politically fraught. Digitization exemplifies a fundamental archival dilemma: the frequent incompatibility of preservation and access. Just as celluloid is a superior preservation medium for moving images, microfilm remains readable longer than digital files, and a digitization-only policy threatens the long-term survival of documents. Furthermore, by striving to make ubiquitous, on-demand access the norm, digitization can compound the archive’s elision of its own gaps and silences—what Jacques Derrida called the anarchive. In his influential Archive Fever, in part a reflection on the digital, Derrida argues that the material impermanence of all archival storage makes it impossible to separate the drive for preservation from the “violence of forgetting.” Referring to the physical substrate of archives, he writes, “right on that which permits and conditions archivization, we will never find anything other than

This essay confronts the mundane power of street names and street signs in the production of race, space, and difference. It offers a scholarly medita- tion by using selections from Audre Lorde's poem " A Litany for Survival," the author's personal narrative, and interdisciplinary research methods. This meditation explores the unique role of Indianness in the production of space within the U.S. The essay illustrates how Native and non-Native communities deploy public markers of Indianness in the form of street names and signs in ways that reflect their distinctive identities, experiences, and cultural and racial projects. It offers a concrete comparison between the Indian-themed neighborhoods of South Lake Tahoe, California, and a Washiw tribal community in central-western Nevada, in order to argue how street names can reflect and help to reproduce not just expected cul- tural differences, but also racialized identities, racialized space, and the geographies of American colonization and occupation. For those of us who live at the shoreline standing upon the constant edges of decision Like many others, I have personally enjoyed the inconceivable beauty and geography of the Lake Tahoe area. I have basked in the bold summer light that brightens the circular, endless shoreline. I have also braced against the stark cold of the Sierra Nevada's winter snow. Like most people's, my visits were temporary. Because of my impermanence in this space, my thoughts always turned to those who called this area a homeland: the Washiw. Fol- lowing the great poet and activist Audre Lorde, I reflected on the wonders of survival and its continual need for dreams. In verse, she spoke for targeted peoples, for those made peripheral, and oppressed. She fearlessly acknowl- edged that "we were never meant to survive" (Lorde 1978). As a Native

This article argues that Buddhist philosophy offers a plausible theory of the education of the emotions. Emotions are analyzed as cognitive feeling events in which the subject is passive. The education of the emotions is possible if and only if it is possible to evaluate one’s emotional life (the normative condition) and it is possible to satisfy the normative condition through learning (the pedagogical condition). Drawing on the Four Noble Truths of Buddhism, as well as the concepts of conditioned arising, emptiness and anattā, the article presents a view of the education of the emotions that rejects craving for permanence.

Contemporary challenges in rural and environmental politics hinge on understanding what success and failure mean. One avenue of studying success and failure of political and social change efforts is to study social movements and intentional communities often equated with how many years such efforts persisted. The Catholic Worker movement's combination of a vision of radical social change, religion, nonviolence, hospitality, activism, and agrarianism involve publications, urban houses, and farms that constitute a movement and a network of autonomous intentional communities. The Catholic Worker movement's communal farms began in 1933 and at various points those efforts were deemed failures. Thus, the story of the Catholic Worker farms is one of impermanence and struggle for a desired ideal. However, what we are missing in condemning the farms to failure is the utter success since the 1970s of a strong agrarian and environmental strain of the Catholic Worker movement based on farm activity, activism, and cooperative economics. This study reconceptualizes failure in the language of process and context. The Catholic Worker farms case study refigures failure such that we can articulate a politics of possibility related to the dramatic challenges not only of society but also of the environment.

The contingent instant that Walter Benjamin, among others, claims photography uniquely makes palpable has no place in film. Cinema relies on the impermanence of such elusive moments to generate continuity and presence. This article shows how Oskar Fischinger’s 1927 experimental short Walking from Munich to Berlin combines photography and film in a way that stages the incompatibility of these technologies, while also forging a new visual language – a radical form of animation – with which to overcome it. The article both examines Fischinger’s work as a singular contribution to animation and the avant-garde of the Weimar era and beyond, unraveling its philosophical implications for theories of collecting, film, photography, and animation.

The tourism experience was perceived traditionally in terms of products, destinations and consumption patterns. The “new mobility turn” sees the holiday experience as “performance”, “surveillance”, “play”, relationships “at-a-distance”, the impermanence of “sandcastles”, place making, etc. Gale (2007) stated five principles of this turn in tourism: it studies the mobility of individuals; it acknowledges material and immaterial structures; it deals with immobility and power relations; it recognizes virtual and imaginative forms of mobility; and it is concerned with environmental and global consequences. Destinations are not perceived now as fixed unities but as“sandcastles” made of objects, mobility and proximities (Baerenholdt et al., 2004). In the context mentioned above the holiday experience can be evaluated as a process, wherein gender relations are constructed, legitimated, reproduced and reworked” (Aitchison, 2003). These experiences can affect the identities of tourists, locals and employers positively and negatively (Crouch, 2002) and also affect gender identities slightly differently. The Global Gender Gap Report for 2010 found that while 93% of the global education gap and 96% of the global health gap has been closed, only 60% of the economic participation and 16% of the political gender gap has been closed and this gender differences in social and economic roles and responsibilities exacerbate vulnerability. Through this paper we intend to investigate the most important gender trends affecting tourist destination and tourism in general, based on the premise that destination is actually a perceptual concept, interpreted subjectively by consumers and also a result of the moment, the people and artifacts present. The aim of the paper is to get an assessment of future destination in terms of the influence of gender and offer solutions to adapt to trends investigated and to shape a tourism industry more welcoming for women.

In researching the ontological status of fashion, a good grasp of fashion can decide the direction of fashion study. Fashion is sometimes considered an area of industry far from art from a point of view of purity of art, in spite of its aesthetic value and expression. However, art properties can be differentiated from the purity of art in modern aesthetics, and fashion properties which were the reason for that fashion to be considered as non-art can be affirmed as the same with properties of contemporary art properties. Therefore, the purpose of this study was to suggest the possibility that general properties of fashion can be accepted in the art arena through justifying art properties deviating from the purity of art. It can provide a boost to fashion`s cultural status. For the research method, a literature review and case analysis were carried out through specialty publications related to art history, aesthetics, and fashion, regular publications and websites specializing in fashion, and art museums. Through the research, art properties deviated from the purity of art, which are; tactile sense, impermanence, dailiness, and commercial viability, were justified as being the same as fashion properties. These art properties were not general properties of fine art in modern aesthetics, but the ones occurring in contemporary arts. These properties, now present in contemporary art, can no longer disqualify fashion as a non-art.

Actor-network theory, material semiotics, the sociology of translation… The precise name of the domain in question is not itself entirely stable, and rightly so. In the ANT scheme of things, society is far less stable, representation and governance considerably more disputed, and order quite a bit more precarious, than most other frameworks would allow. Flux and impermanence are minor and tangled threads running throughout the history of the Western political imaginary: from Heraclitus and Lucretius to Nietzsche and Deleuze. No other research framework has married this minor current with empirical inquiry in a manner that is as thorough, practical, and relentlessly materialist as ANT. Bringing the Heraclitean worldview down to earth is one of its foremost accomplishments. While ANT scholarship has seen certain prominent attempts to define and delimit it as an approach (Latour ⇓), others have resisted this move (Law ⇓), insisting that we keep things fluid. We side quite definitely with this latter position. It seems to us utterly consistent with the epistemology that ANT has done so much to advance. Not another school, another theory to be imported, but an open-ended play of translation. What does it mean to translate the sociology of translation? What it most certainly is not is translation in the style of Berlitz: the writing of a phrasebook that makes a foreign country navigable to an outsider. Neither is it a matter of setting out ANT's principles in order to apply them like a formula to the subject matter of IR. Instead, it is the transformative aspect of translation that we emphasize in this short essay. Translate a text and certain meanings will change, some more than others. Our call to translate the sociology of translation is therefore more than an invocation to connect concepts, guidelines, sensibilities, and sensitivities drawn from ANT to …

New Zealand's economy remains highly dependent on agricultural production. There are 175,000 lifestyle blocks in New Zealand covering 873,000 ha, and these, along with urbanisation, potentially constrain future land productivity. Using GIS analysis to bring together data on land cover, land use, and lifestyle blocks, we find lifestyle blocks occupy 10% of New Zealand's high-class land, while urbanisation since 1990 occupies 0.5%. An average of 5800 new lifestyle blocks have been added every year since 1998. With one-sixth of all lifestyle blocks occupying high-class land, and an additional area affected by proximity factors such as ‘reverse sensitivity’ and the ‘impermanence syndrome’, both national monitoring of land fragmentation and policy interventions are urgently required.

Today, the children`s museum evolved from place of exhibition for seeing and feeling, to that of exhibition for searching and touching, or so-called the hands-on exhibition. This will allow for grabbing the interest from children and provide an opportunity for learning by an actual experience at this intellectual and benign environment. But in this modern society that constantly undergoes evolution even as we speak, it is not an easy task to bring our children to museums, because they are vastly exposed to various media. Moreover, if the children who visited museums carelessly bypass the specific areas intended for exhibition, the educational purpose of "enhanced learning effect with hands-on experience" is easily underachieved. According to children`s visual stimuli, their behavioral charactoristics are appeared to freewill curiosity but they show shorter elapsed time(impermanence), intensity(stubbornness), frequent occurrence(frequentness) and changeable (translatability). So, We need Improvement of visual image affordance through the measurement of stay time. Firstly, five factors are extracted by factor analysis on twenty questions based on visual image factors; Color accessability and Satistaction(factor1), brightness and color harmony(factor2), feeling on harmonization of color and stay time(factor3), simplex & complex of space(factor4), feeling on scale(factor5) Secondly, the following result are derived through a distribution chart on an exhibition room of K-museum. As shown above, this study based on various analyzed aspects proposes the directions of a color image plan to improve stay time in exhibition space of children museums with a hope to support educational goals of experience education-focused children museums.

Purpose In the last five years, scientific interest into the potential applications of Buddhist-derived interventions (BDIs) for the treatment of problem gambling has been growing. This paper reviews current directions, proposes conceptual applications, and discusses integration issues relating to the utilisation of BDIs as problem gambling treatments. Method Aliterature search and evaluation of the empirical literature for BDIs as problem gambling treatments was undertaken. Results To date, research has been limited to cross-sectional studies and clinical case studies and findings indicate that Buddhist-derived mindfulness practices have the potential to play an important role in ameliorating problem gambling symptomatology. As an adjunct to mindfulness, other Buddhist-derived practices are also of interest including: (i) insight meditation techniques (e.g., meditation on 'emptiness') to overcome avoidance and dissociation strategies, (ii) 'antidotes' (e.g., patience, impermanence, etc.) to attenuate impulsivity and salience-related issues, (iii) loving-kindness and compassion meditation to foster positive thinking and reduce conflict, and (iv) 'middle-way' principles and 'bliss-substitution' to reduce relapse and temper withdrawal symptoms. In addition to an absence of controlled treatment studies, the successful operationalisation of BDIs as effective treatments for problem gambling may be impeded by issues such as a deficiency of suitably experienced BDI clinicians, and the poor provision by service providers of both BDIs and dedicated gambling interventions. Conclusions Preliminary findings for BDIs as problem gambling treatments are promising, however, further research is required.

This paper works through recent developments in museum practice and the work of performance company Mkultra in order to articulate a practice of scenography that proceeds through an engagement with material culture. In relation to the space brought into being by the museum and by performance a series of expectations might be in play – the museum as a site of permanence, a series of artefacts, a historical record; the performance as a site of impermanence, an ephemeral event, a limited duration. Certain contemporary museum practices and the increasingly common intermingling of performance/installation could be seen to subject these notions of permanence and impermanence to radical scrutiny through the particular scenographies they instantiate. Scenographies emerging from practices of collection and display, of the accumulation and articulation of “stuff”. Stuff, that is objects, enters performance most often as props or set yet in life objects and persons conspire to create ‘spaces’. A genuine resurrection...

This article argues that Buddhists can consistently support autonomy as an educational ideal. The article defines autonomy as a matter of thinking and acting according to principles that one has oneself endorsed, showing the relationship between this ideal and the possession of an enduring self. Three central Buddhist doctrines of conditioned arising, impermanence and anatman are examined, showing a prima facie conflict between autonomy and Buddhist philosophy. Drawing on the ‘two truths’ theory of Nagarjuna, it is then shown that the prima facie conflict can be defused by noting that the self has reality at one level, but is a fiction at another level. This approach allows us a new way of seeing autonomy as an extrinsic value—as a step in the journey towards nirvana, but of no value once one has achieved nirvana.

Los Angeles is a metropolis physically interrupted by freeways and demographically fragmented into isolated pockets of race and class. The geographer Edward W. Soja describes contemporary LA as being “difficult to grasp persuasively in a temporal narrative for it generates too many conflicting images, confounding historization, always seeming to stretch laterally instead of unfolding sequentially” (Postmodern 222). Helena Maria Viramontes explores the sprawled and concurrent identities of LA using a nonlinear narrative focused on the disenfranchised residents of East Los Angeles, communicating this “difficult to grasp” urban space through the novel’s fractured narrative style and content. This article analyzes how Viramontes’s novel Their Dogs Came with Them (2007) articulates East Los Angeles through the use of imagery, memory, and movement. The first section deals with the figurative language—metaphor—that binds the characters to their environment and vice versa. The second section analyzes the theme of memory and its impermanence as it relates to the fractured nature of this city and its disruptive freeways. Finally, this article examines the “tactile apprehension,” a la Michel de Certeau’s theorizing of walking in the city, found in the different modes and velocities of transportation as concurrent but divergent modes of articulation (Practice 97). I argue that the novel presents multiple experiences of the city, which reveal not only the way the geography impacts the community it contains but also ways the Latino community can resist the erasive consequences of race and class by forming independent spatial meaning. Set in East Los Angeles during the 1960s, Their Dogs Came with Them tells the story of four female protagonists who struggle through the isolation and turbulence plaguing their community. A high school student living with her grandparents, Ermilia Zumaya undergoes a political awakening. Ana works in an office and struggles to take care of her mentally unstable brother Ben. Tranquilina, the daughter of missionaries, contemplates the role of faith in her violent surroundings. Finally, Antonia Gamboa, a young female gang member known as “Turtle,” lives on the street while passing as a male. A major source of disruption is the construction of freeways, which has led to entire neighborhoods being razed and bulldozed into oblivion. Furthermore, a Quarantine Authority, set up to protect the residents from rabid dogs, polices and regulates the movement of the community. The action of the novel moves fluidly between the past and the present with a few blank lines between paragraphs marking a leap

Mindfulness has been gradually incorporated into clinical intervention and personal growth. Considerable research demonstrates that mindfulness is associated with positive health and well-being outcomes. Researchers have begun to inquire into the mechanisms of mindfulness. Building on empirical and theoretical insights and Buddhist philosophy, this article argues that mindfulness can serve a tripartite function of acceptance, integration, and transcendence in adjustment to aging. More specifically, mindfulness would help older adults (a) to accept phenomenal impermanence, emotional experience, and what they are, (b) to integrate life and death and integrate the ego, and (c) to transcend the ego and develop into the self. This article concludes by highlighting the acceptance-integration-transcendence framework as a heuristic framework for practice and suggesting directions for future research on mindfulness and aging.

The goal of this paper is to revisit the media theory-informed framework originally advanced by Debord’s Society of the Spectacle in order to acknowledge the changes implied by the shift to a post-fordist information and knowledge driven capitalism. We use the Debordian theory as a lens through which we critically explore both the subjective and objective conditions of precarious labor. More specifically, we will make reference to the concrete setting of informational/knowledge labor in Turin by reporting excerpts of interviews with professionals and their precarious conditions. That will provide an empirical engagement with the subjectivities inhabiting what we define as the Spectacle of precarization, a condition of labor mediated by current information and communication technologies that describes precarity as being characterized by the tensions between autonomy and exploitation, informality and stable structures of value creation. We claim that the notion of Spectacle contributes to explain how informational capitalism produces precarity by creating both a stable system of representation for collectively shared meanings and practices of knowledge working, at the same time, producing a scenario that systematically places its actors in a dependable condition of impermanence.