Hope and Creative Work in Conflict Zones: Theoretical Insights from Israel

This article contributes to the theorization of hope in the cultural industries in conflict zones. Although the merits of hope in explicating the behavior of creative workers in cultural production in western countries has won some attention, the literature has fallen short of addressing the impact of conflict on the meaning of hope for minority creative workers in this field. To fill this lacuna, we explore the experience of Palestinian creative workers in Israeli cultural industries, which are very functional in national identity making and branding. Our evidence is helpful in illuminating the temporal dimension of hope, as a resource and a form of passive action that takes place in the present in order to keep the horizon open for a better future, also when this future does not entail a clear referent. It also sheds light on the affinity of hope with ethical agency claiming in the cultural industries.

Actions: problems of separation of forms in the aspect of improvement of the terminological apparatus of domestic criminal law

Problematic issues related to the need to ensure the correct application of criminal law in the aspect of changing the terminology of the scope of the offence are investigated. In qualification, identifying the scope of the offence is the first step in this process because, in practice, when a crime is detected, the law enforcement agency faced by the features of its scope. At the same time, a number of dispositions of the norms of the Special part of the Criminal Code of Ukraine envisages acting solely in one of its forms "commissions" and "omissions", which are quite evaluative in their separation. The content of these terms, although generally simplified, identical in the educational literature, is not interpreted equally by scientists in scientific works, and sometimes is uncertain. A separation of commissions and omissions, both active and passive forms of action is possible if elementary in external manifestation of active or passive action is committed. These include the fact of a specifically conscious and desirable movement of one's body or a conscious and desirable refusal to commit such actions. The authors emphasize that the problems of separation of commissions and omissions, as an active and passive form of high-handed, conscious, unlawful and socially dangerous behavior of the subject of the crime, were recognized by scientists in the "Soviet times". On basis of conducted analysis and with reference to the work of leading scientists, the authors propose the expediency of refusal in the domestic criminal law of the terms "commissions" and "omissions", with the simultaneous introduction to the theory of criminal law and the Criminal Code of Ukraine a term devoid of internal contradictions (act, commissions etc.), caused by the application in the dispositions of the Particular part of the law on criminal liability of the specific division of the external manifestation of the behavior of the subject of the crime.

Tragic Fanaticism: Milton’s Motions

Chapter 4 argues that polemics attempting to claim Milton’s Samson Agonistes as either a celebration or condemnation of terrorism profoundly mistake the value of the play’s literary and philosophical investigation into fanaticism. Milton’s play inherits the problem of “passive action” that Donne brought into view and Hobbes attempted to dismiss. Developing a new theory of tragedy to address the problem of fanaticism, Milton bars his audience—and Samson himself—from knowledge of whether or not Samson is an organ of divine might. This tragic unknowability is the major aesthetic, epistemological, and ethical problem with which the witness of fanatical violence confronts modernity.

Lyric Fanaticism

Chapter 2 argues that Donne uses the sonnet to experiment formally with the self-annihilation required for the performance of God’s violent will. Fanaticism reveals to Donne that poetic making itself may prepare for, but also necessarily postpones, the self-loss required for violent martyrdom. A new reading of two Holy Sonnets demonstrates that Donne, typically thought of as vigorously dismissive of such sacrifice, developed a sophisticated theory of passive martyrdom free from any human will. This theory of the human transformed into divine organ underwrote his analysis of Samson and violent actions undertaken against a state in his Pseudo-Martyr and Biathanatos even as it protected against the possibility that such actions might be imitated. What Donne called “passive action” defines the paradox of Samson’s inimitable fanaticism, an insight that Milton inherits in his own engagement with Samson.

Experimental study in reduction of two phase flow induced vibration

Vibration in mechanical devices is one of the major problems in engineering field including power generated industry. In this study we focused on the method and possible equipment design availability in reduction of vibration level. A brief overview of the outcomings of pipeline vibrations is presented, the sources of vibrations are listed and possible solutions for eliminating vibrations are described. Devices for passive quenching of pressure pulsations in pipelines with a two-phase flow are considered. We presented the description of the experimental stand on the investigation of the influence of a two-phase flow on the vibration of sections of a pipeline under different flow patterns of a coolant, as well as the procedure for conducting an experiment to study the properties of developed and manufactured swirl models. An animated model was developed that reflects the relationship of swirl geometry with the reduction of the vibro-displacement of the pipeline as a result of passive action on a two-phase flow.

Laruelle, Immanence, and Performance: What Does Non-Philosophy Do?

François Laruelle’s ‘non-philosophical’ practice is connected to its performative language, such that to the question 'what is it to think?, non-philosophy responds that thinking is not “thought”, but performing. Non-philosophy is equally described by Laruelle as ‘transcendental practice’, an ‘immanent pragmatics’, or a ‘universal pragmatics’ that is ‘valid for ordinary language as well as for philosophy:’ He insists that we look at ‘that-which-I-do-in-saying and not just what I say’ – for the latter is simply what happens when thought is ‘taken hold of again by philosophy.’ Resisting this hold, non-philosophy performs re-descriptions of philosophy that, in doing so, produce effects on how philosophical texts are seen. All the same, it is notable that Laruelle objects to the focus on activity within the concept of a speech act, and instead emphasizes the ‘descriptive passivity’ that an immanent pragmatics obliges; statements that manifest ‘by their very existence what they must describe in the last instance – statements identically descriptive and performative.’ What Laruelle calls a ‘Performed-Without-Performation’ would be an action of the Real, or the ‘in-One’ – philosophical language seen as a performed without we using this or any language to perform. In this essay, this complex thought is compared with certain concepts and practices of performance that do not come from philosophy so explicitly (Allan Kaprow’s, Richard Schechner’s and Michael Kirby’s especially), but may well offer a key to understanding this passive action of the Real.