On the Lives of Modern State Law

Modern state law is an expansive force that permeates life and politics. Law's histories—colonial, revolutionary, and postcolonial—tell of its constitutive centrality to the making of colonies and modern states. Its powers intertwine with life itself; they attempt to direct it, shape its most intimate spheres, decide on the constitutive line dividing public from private, and take over the space and time in which life unfolds. These powers settle in the present, eliminate past authorities, and dictate futures. Gendering and constitutive of sexual difference, law's powers endeavor to mold subjects and alter how they orient themselves to others and to the world. But these powers are neither coherent nor finite. They are ripe with contradictions and conflicting desires. They are also incapable of eliminating other authorities, paths, and horizons of living; these do not vanish but remain not only thinkable and articulable but also a resource for the living. Such are some of the overlapping and accumulative interventions of the two books under review: Sara Pursley's Familiar Futures and Judith Surkis's Sex, Law, and Sovereignty in French Algeria. What follows is an attempt to further develop these interventions by thinking with some of the books’ underlying arguments. Familiar Futures is a history of Iraq, beginning with the British colonial-mandate period and concluding with the 1958 Revolution and its immediate aftermath. Sex, Law, and Sovereignty is a history of “French Algeria” that covers a century of French colonization from 1830 to 1930. The books converge on key questions concerning how modern law and the modern state—colonial and postcolonial—articulated sexual difference and governed social and intimate life, including through the rise of personal-status law as a separate domain of law constitutive of the conjugal family. Both books are consequently also preoccupied with the relationship between sex, gender, and sovereignty. And both contain resources for living along paths not charted by the modern state and its juridical apparatus.

"Ett löfte om lycka"

In this essay, I explore an innovative theme in the interfaces between theology, gender studies, aesthetic theory, and literary studies. More specifically, my aim is to shed light on fundamental theological conflicts underlying the immensely complex subject of the elevated status of "the beautiful woman" as image and idea in Western society. This will be implemented through a close reading of the influential short story of French nineteenth-century novelist Honoré de Balzac, Le Chef-d'œuvre inconnu (The Unknown Masterpiece), from 1831. By virtue of this theologically informed reading, important facets of modern Western society's fantasy of the beautiful woman come to the fore. The essay discloses how this fantasy has far-reaching tentacles and ramifications, by which the beautiful female becomes identified with beauty per se, with art, nature, the divine, and even with life itself. Balzac's short story presents the reader with a strong statement of the scopophilic tendency of Western visual arts, but in its final peripeteia it also provides us with the tools to bring forth a contrary reading, and a direct confrontation with the traditional understanding of the task of the painter.

Charity and grace

This essay attempts to reconcile charity with grace, the central concepts of two thinkers whose views may seem irreconcilable to many: Donald Davidson, an analytical philosopher and the most distinguished follower of Quine; and Julian Pitt-Rivers, an Europeanist anthropologist, who wrote at length on Spain and Southern France. The latter's historicist exegesis of gracia points to basic aspects of human experience that are also salient in the reduction to basics that Davidson carried out concerning interpretation and truth. For Davidson, in the face of ultimate indeterminacy, interpretation is made possible due to the rational accommodation that charity sparks off. For Pitt-Rivers, gratuity highlights how processes of personal interaction depend on the drawing of shared trajectories: that is, not only do I have to grant others charity to make sense of them, I also have to frame others as subjects with a future by relation to myself as already in existence. The paper proposes that human interaction involves processes of sensemaking that integrate shared intentionality (i.e. the credit with which we respond to the indeterminacy of meaning) with shared experience (i.e. the debt implicit in the ultimate underdetermination of the world's entities). Thus, it brings both concepts together under the label of charis, their common etymological root, suggesting that the dynamic it represents is a broader feature of life itself.

Identity Today and the Critical Task of Semioethics

The critical task of semioethics implies recognition of the common condition of dialogical interrelation and the capacity for listening, where dialogue does not imply a relation we choose to concede thanks to a sense of generosity towards the other, but on the contrary is no less than structural to life itself, a necessary condition for life to flourish, an inevitable imposition. With specific reference to anthroposemiosis, semioethics focuses on the concrete singularity of the human individual and the inevitability of intercorporeal interconnection with others. The singularity, uniqueness of each one of us implies otherness and dialogism. Semioethics assumes that whatever the object of study and however specialized the analysis, human individuals in their concrete singularity cannot ignore the inevitable condition of involvement in the destiny of others, that is, involvement without alibis. From this point of view, the symptoms studied from a semioethical perspective are not only specified in their singularity, on the basis of a unique relationship with the other, the world, self, but are above all social symptoms. Any idea, wish, sentiment, value, interest, need, evil or good examined by semioethics as a symptom is expressed in the word, the unique word, the embodied word, in the voice which arises in the dialectic and dialogical interrelation between singularity and sociality.

MODERASI BERAGAMA DALAM ISLAM DAN RELEVANSINYA DENGAN KONTEKS KEINDONESIAAN

The failure to have a dialogue between religious understanding and social reality in Indonesia, which is multicultural, plural, and diverse, is the root of social conflicts with religious backgrounds. The failure to dialogue understanding is experienced by hardline groups who do not want to tolerate and find it difficult to compromise with the understanding of other religions that are different. The main commitment of religious moderation to tolerance makes it the best way to deal with religious radicalism that threatens religious life itself and, in turn, affects the life of community, nation and state unity.Keyword: Moderation of Religion, IndonesianAbstrakKegagalan dalam mendialogkan pemahaman agama dengan realitas sosial di Indonesia yang multikultural, plural, dan beragam merupakan akar dari konflikkonflik sosial berlatarbelakang agama. Kegagalan mendialogkan pemahaman dialami oleh kelompok garis keras yang tidak mau mentolelir dan sulit berkompromi dengan pemahaman agama lain yang berbeda. Komitmen utama moderasi beragama terhadap toleransi menjadikannya sebagai cara terbaik untuk menghadapi radikalisme agama yang mengancam kehidupan beragama itu sendiri dan, pada gilirannya, mengimbasi kehidupan persatuan bermasyarakat, berbangsa, dan bernegara.Kata Kunci: Moderasi Beragama, Indonesia

E-Learning Efficiency in an Age of Global Risks and Changes

The age of global risks and changes that have come into play where stable development used to be a norm and the era of postmodernism, as a possibility of the multiplicity of meanings and solutions, determine the vectors of human development in the 21st century. Human society is undergoing changes, digital technologies are increasingly penetrating various domains of life, and it has become clear, they are here to stay because they are already changing life itself. The postmodern generation, consumed by "virtual reality", sees the world differently. They need knowledge different from what previous generations used where knowledge itself requires new methods of education. With all positive and negative implications, the e-learning format has established itself as a viable education option in times of the world pandemic. The way this learning format transforms the higher education system is irrevocable. Thus, an increasing number of universities are integrating online and personalized components into their courses. However, the role of the teacher remains invariably important. Although methods and format of their work may adjust and alter, it is the teacher who passes on human experience, imbues knowledge with emotional coloring and encourages reflection and reasoning. Therefore, the e-learning system rests on two factors, namely, the presence on the Internet and the development of student-teacher relations. All available research and resources are currently aimed at improving technical capabilities, whereas the "student-learner" system needs to be reconsidered. It will not be destroyed in the new conditions, rather transformed into new forms.

Energy at Origins: Favorable Thermodynamics of Biosynthetic Reactions in the Last Universal Common Ancestor (LUCA)

Though all theories for the origin of life require a source of energy to promote primordial chemical reactions, the nature of energy that drove the emergence of metabolism at origins is still debated. We reasoned that evidence for the nature of energy at origins should be preserved in the biochemical reactions of life itself, whereby changes in free energy, ΔG, which determine whether a reaction can go forward or not, should help specify the source. By calculating values of ΔG across the conserved and universal core of 402 individual reactions that synthesize amino acids, nucleotides and cofactors from H2, CO2, NH3, H2S and phosphate in modern cells, we find that 95–97% of these reactions are exergonic (ΔG ≤ 0 kJ⋅mol−1) at pH 7-10 and 80-100°C under nonequilibrium conditions with H2 replacing biochemical reductants. While 23% of the core’s reactions involve ATP hydrolysis, 77% are ATP-independent, thermodynamically driven by ΔG of reactions involving carbon bonds. We identified 174 reactions that are exergonic by –20 to –300 kJ⋅mol−1 at pH 9 and 80°C and that fall into ten reaction types: six pterin dependent alkyl or acyl transfers, ten S-adenosylmethionine dependent alkyl transfers, four acyl phosphate hydrolyses, 14 thioester hydrolyses, 30 decarboxylations, 35 ring closure reactions, 31 aromatic ring formations, and 44 carbon reductions by reduced nicotinamide, flavins, ferredoxin, or formate. The 402 reactions of the biosynthetic core trace to the last universal common ancestor (LUCA), and reveal that synthesis of LUCA’s chemical constituents required no external energy inputs such as electric discharge, UV-light or phosphide minerals. The biosynthetic reactions of LUCA uncover a natural thermodynamic tendency of metabolism to unfold from energy released by reactions of H2, CO2, NH3, H2S, and phosphate.

Dreams as Life and Life as Dreams in Seventeenth and Eighteenth-Century xiaoshuo Narratives

In the depiction and analysis of various transtextual sources and rewritings, this article discusses narratives of Chinese late imperial xiaoshuo that dealt with dreams perceived as equally important if not more valuable than waking life itself. The discourse of these dream stories aimed at underlining the significance of the value granted to dreams, and consequently how this perspective on dreams could affect one’s stance towards life itself. With an emphasis on the eighteenth century, examples comprise narratives from lesser-known collections, such as Xieduo 諧鐸 by Shen Qifeng (1740?–?), but the author also highlights earlier texts—Daoist classics, chuanqi 傳奇 of the Tang, and chuanqi of the Ming—which served as sources for these late imperial tales. Although the theme of life-long dreams is found across the centuries and literary genres, this article points to its various treatments, that differed according to time periods and authors’ personal concerns. It highlights a shift in “life-long dream” stories of the late imperial period towards a concern for private matters, depicted in a detached and/or light-hearted tone.