Pioneers and Victims: The Birth and Death of Argentina's First Molecular Biology Laboratory

The first Latin American molecularbiology laboratory came onto the scientificscene in Argentina in early 1957, only to bedismantled in 1962, following a ministerialchange. This paper explores the social,political, institutional, and cognitiveinteractions present in this short experience,and assesses their importance in understandingthe development of a new scientific field in a`peripheral context'.     

简论"诗亡"与"《春秋》作"之关系--从一个侧面看先秦儒家士人的话语建构工程

《诗》和《春秋》都是先秦儒家士人极力推崇的文化文本。二者从实际的历史角度看并没有必然的联系 ,但是在儒家的话语建构工程中它们却同是儒家权力意识与乌托邦精神的体现 ,有着深刻的一致性。“诗亡”与“《春秋》作”反映了从春秋到战国文化空间的变化 ,也反映了儒家士人文化心态的变化。     

试论汉语名词句产生发展的语言及文化原因

名词句是完全由名词或名词性短语组合而成的,体现汉语自身特色的特殊句型.在对名词句的讨论中,名词句成因是关注最多,分歧最大的问题.本文通过名词句大量出现的时代——魏晋南北朝时期的语言及文化因素综合探讨名词句的产生发展原因.     

北魏献文帝死因考--为文明太后辨诬

自公元六世纪魏收撰<魏书>以来,历代史家就均采魏收之说,认为北魏献文帝拓跋弘死于鸩毒是文明太后所害.本文考证的结果是,拓跋弘由于兵变阴谋败露,被迫服毒自杀.     

Price and the person: markets,discrimination, and personhood

ABSTRACT

This paper explores how pricing has historically been involved in the making up of persons and how the ability to ‘personalize’ price is reconfiguring the ability of markets to discriminate. We discuss a variety of contemporary pricing practices, and three types of personhood they produce: generic, protected, and transcontextual. While some contemporary developments in pricing draw on understandings of the person that are quite familiar, others are novel and likely to be contested. We argue that many newer pricing techniques make it harder for consumers to identify themselves as part of a recognized group. We conclude that contemporary price personalization should be understood in terms of the intensification of individualization in combination with dividualization, and as such, contributes to novel and consequential forms of classification.     

Regulating belonging: surveillance,inequality, and the cultural production of abjection

ABSTRACT

Conditions of abjection are increasingly viewed as problems to be managed with surveillance. Across disparate domains, bodies that challenge normalized constructions of responsible neoliberal citizenship are categorized, monitored, policed, and excluded in dehumanizing and often violent ways. This paper explores the role of surveillance in such processes. The registers covered include everyday abjection (welfare systems, battered women’s shelters, and homelessness), criminalized poverty (police targeting of the poor and emerging ‘poverty capitalism’ arrangements), and the radically adrift (the identification, tracking, and containment of refugees). In each of these cases, surveillance is yoked to structural inequalities and systems of oppression, but it also possesses a cultural dimension that thrusts marginalized and dehumanized subjectivities upon the abject Other. Therefore, I argue that in order to critique the gendered, racialized, and classed dimensions of contemporary surveillance, it is necessary to take seriously the mythologies that give meaning to surveillance practices and the subjectivities that are engendered by them.     

Beginning in the Middle: Deleuze,Glissant, and Colonial Difference

Abstract

This essay reads Rosi Braidotti's philosophical nomadism from a decolonial perspective with the goal of uncovering the irreducible colonial difference which underlies the Eurocentric ontological vision embedded in Braidotti's reading of Gilles Deleuze. In particular, I read Edouard Glissant in tandem with Deleuze through the notion of the ‘middle’, a key concept which grounds the three thinkers' ontology of multiplicity. To this end, I borrow Nelson Maldonado-Torres' Fanonian critique of Eurocentric ontology and show how Braidotti fails to escape from the trap of Eurocentrism due to her inability to capture the abyssal and totalitarian character of coloniality imprinted in the cry of the damné. Against Braidotti's simplistic misreading of Glissant as a future-oriented constructivist, I argue that the enigmatic trope of Relation in Glissant opens up at the middle space of groundlessness constituting the ontological edifice of the colonial subject: revealing the abyssal middle in which the ineffable experience of shared suffering never stops haunting the freeing knowledge of relation.