Lost in Translation? The Need for ‘Upstream Engagement’ with Nanotechnology on Trial

Nowadays, the criticism of the so-called ‘deficit model’ and the need for ‘upstream engagement’ in science and technology are becoming part of the master narratives of public policies in many countries, especially concerning nanotechnology. This may be considered as a major success for STS scholars, whose research results have largely contributed to this change, especially those concerning the GMO controversies. Some STS scholars thus move from a position of distant and critical observers to the role of experts in social engineering or advisers of policy-makers. However, in their enthusiasm concerning the expected benefits of upstream engagement, institutions, TA practitioners and social scientists seem to ignore some important limitations as well as the implicit framing assumptions of the concept. Based on an experience made by a group of social scientists in the Grenoble area—one of the major ‘nanodistricts’ in Europe—our paper shows that the ‘upstream engagement’ concept is still embedded in a linear model of innovation and is not very useful to anyone pursuing the co-production of innovations. It is especially true when socio-technical networks are already aligned by powerful actors and a worldwide agenda as in the case of nanotechnology. In order to give an opportunity for public engagement to have a larger impact on decision-making, we propose an alternative approach, which combines Actor–Network Theory (ANT), as an analytical tool, with the reflexive and ongoing implementation of public participation. Public engagement is probably one of the critical loci where STS scholars must reflect on the articulation between the knowledge they produce and public policies in action.     

Lost in Space? Education and the Concept of Nature

Although the idea of nature has allbut disappeared from recent discussion ofeducation, it remains highly relevant to thephilosophy and practice of education, sincetacit notions of human nature and whatconstitutes underlying reality – the `natural'order of things – necessarily orientateseducation in fundamental ways. It is arguedthat underlying our various senses of nature isthe idea of nature as the `self-arising' whoseintrinsic integrity, mystery and valueimplicitly condition our understanding ofourselves and of the reality in which we live.I argue that the acknowledgement of nature soconceived opens up a perspective on educationthat requires us to review currently dominanttechnological notions of truth and knowledge,and also of what should characterize theprocess of education, reasserting the properplace of more intuitive, local and dialogicalknowledge and relationships.     

The Individual in Organizations: Rediscovered or Lost Forever?

In this article the author argues that managers are confronted with increasing pressures to transform the human being into a sheer economical resource. Three related factors are discussed to explain this penetrating influence of a utilitarian conception of the human being: (1) A movement away from a communitarian towards a new individualistic ideology, (2) the overriding influence of a materialistic, meta-economic theory, and (3) the deep separation of clinical and organizational psychology in teaching, research, and practice. The trend to reduce the human being to an instrumental resource is illustrated by a discussion of current management and consulting practices. These practices include participation as social engineering, modal management with lack of concern for understanding the human being in his or her individuality, and the practice of contracted relations between organizations and employees.     

Lost in translation? The emergence of the digital Guru Granth Sahib

ABSTRACT

This article explores the impact of the digital online environment on the religious lives of Sikhs with a particular focus on the emergence of the ‘Digital Guru’, i.e. digital versions of the Guru Granth Sahib. Using data gathered through interviews and an online survey, I examine how the ‘Digital Guru’ is impacting on the transmission of the Sikh tradition and on Sikh religious authority. I then explore some of the issues faced in engaging with the ‘Digital Guru’ and the consequences of the emergence of online translations. Given that ‘going online’ has become an everyday practice for many, this article contributes to understandings of the impact of the online environment on the religious adherents in general, and on Sikhs in particular.     

Harder Won and Easier Lost? Testing the Double Standard in Gender Rules in 62 Countries

Sex Roles - There is a longstanding tradition in the Netherlands to announce the birth of a child by sending out birth announcement cards to friends and family. These cards provide a glimpse of the...     

Lost in the Moment? An Investigation of Procrastination, Mindfulness, and Well-being

In this study, we extend previous work documenting links between procrastination, stress, and physical health by examining the potential role of mindfulness in explaining the high stress and poor health reported by procrastinators. A sample of 339 students (81% female) completed an on-line survey that included measures of trait procrastination, mindfulness, perceived stress, and perceived health. Univariate analyses revealed that procrastination was associated with low mindfulness, high stress, and poor perceived health. Structural equation modelling was used to test the role of mindfulness in explaining the links between procrastination and stress, and between procrastination and perceived health. The overall measurement model indicated a good fit to the data. Tests of the nested mediation models revealed that the effects of procrastination on stress and health were mediated by mindfulness, and bootstrapping analyses confirmed the significance of these effects. Our findings are consistent with previous research and theory on the salutatory effects of mindfulness for health and well-being and indicate that for procrastinators, low mindfulness may be a risk factor for poor emotional and physical well-being.     

Mourning,Melancholia and Religious Studies: Is the “Lost Object” Really Lost?

This reflection on the book /Mourning and Religion/ (2008) offers a reading of Freud’s foundational text /Mourning and Melancholia/ in which the relationship between mourning and melancholia is theorized slightly differently from that in /Mourning and Religion./ Mourning and melancholia are here seen as clinically distinct responses to object loss: melancholia resulting from a more unconsciously ambivalent and complex relationship to the lost object. And drawing on the work of Hans Loewald, mourning is understood as more dialectical and less linear. Some implications of these models of mourning and melancholia for a psychoanalysis of the origin of the field of religious studies are mentioned.     

Lost in the move? Secondary task performance impairs tactile change detection on the body

Change blindness, the surprising inability of people to detect significant changes between consecutively-presented visual displays, has recently been shown to affect tactile perception as well. Visual change blindness has been observed during saccades and eye blinks, conditions under which people’s awareness of visual information is temporarily suppressed. In the present study, we demonstrate change blindness for suprathreshold tactile stimuli resulting from the execution of a secondary task requiring bodily movement. In Experiment 1, the ability of participants to detect changes between two sequentially-presented vibrotactile patterns delivered on their arms and legs was compared while they performed a secondary task consisting of either the execution of a movement with the right arm toward a visual target or the verbal identification of the target side. The results demonstrated that a motor response gave rise to the largest drop in perceptual sensitivity (as measured by changes in d′) in detecting changes to the tactile display. In Experiment 2, we replicated these results under conditions in which the participants had to detect tactile changes while turning a steering wheel instead. These findings are discussed in terms of the role played by bodily movements, sensory suppression, and higher order information processing in modulating people’s awareness of tactile information across the body surface.     

The Paradise Lost? Mythological Aspects of Modern Sport

Sport, in modern times, finds its roots in the mythological sources of ancient Greece, where it was born as a sacred game to be performed in the honour of Zeus in Olympia or of other gods elsewhere during the Panhellenic games. Since the beginning of the twentieth century and until the 1970s sport was mythogenic (Barthes 1975). But is sport still mythogenic in the twenty-first century? Our analysis attempts to answer two questions: (i) what has been the influence of doping and sponsorship on contemporary sport; and (ii) how (if at all) have both influenced the symbolic contemporary forms of the sportsman/woman myth. We argue that modern sport has become increasingly dependent upon the industrial and entertainment worlds, thus losing along the way the imprinting of symbolic innocence that the myth conferred in the recent past. Moreover, the contemporary perception of sportsmen/women by the general public has changed in so far as it concerns the symbolic aspect of the performer. If their function as social link appears to be intact, sportsmen seem to have lost the classical Olympic symbolism that was generally accepted among spectators until a few decades ago. It does not appear that the mythical aura of sport has been lost but rather the symbols that it has previously carried. Popular admiration is nowadays more concentrated on the sportsman's capacity to acquire fame and fortune by means that appear to be in everybody's reach, including doping. Consequently, the commoner identifies him/her self with the sportsman/woman but does not see him/her any longer as a hero carrying classical moral values.     

Found in Translation … Perhaps: Reply to Commentaries

The commentaries by Cornell and Markman are read here as attempts to convert or translate my text in terms they have found useful building on ideas by Winnicott, Bion, and others. I experience meaning in these commentaries in the sense that I can feel found at times in their words, but also, perhaps not. I try to convey the value and limits of our attempts to use a languaged representation of the polyrhythmic weave of embodied registrations, which I emphasize as a useful expansion for analytic attention. It is with these registrations that dissociated affect might be engaged in a way that helps the analyst to navigate, rather than react to, difficult to bear affects associated with dysregulation and shame.     

Lost in the Myst?: Narrative Video Gaming Decreases Self-Reported Propensity for Spiritual/Religious Experience

Based on the proposition that the visual “what you see is what you get” environment of video games may undermine ability/motivation for mental simulation/internal narrative, we hypothesized that exposure to virtual gaming would lead to decreased propensity for spiritual/religious experience. Fifty-six Canadian undergraduates moderately interested in gaming completed measures of propensity for unitive (focus on connectedness) and numinous (focus on presence of Other) experiences online, and again following a randomly assigned virtual or text-based narrative gaming session. Self-reported unitive and numinous propensities both declined significantly following the virtual gaming session as expected. Mystical propensity declined following the text-based session as well, but numinous propensity tended to increase in this condition. Virtual gaming offers an absorbing “escape” narrative with comparatively little “in the head” effort that appears to diminish—at least temporarily—the propensity for spiritual/religious experience, which is predicated upon a sustained internal narrative involving the Unseen.     

Functional focal retrograde amnesia: Lost access to abstract autobiographical knowledge?

We describe three patients exhibiting an acute reversible amnesia characterised by an impaired recollection of past events with preserved anterograde memory, thus consistent with a focal retrograde amnesia (FRA). This occurred after variable events: state of fugue, road accident, post-traumatic headache. Retrograde amnesia affected autobiographical memory so severely as to cover all of the patients' lives and to erase knowledge of their own identity. The retrieval of public events was variably affected, ranging from normality to severe impairment. No lesions were found on neuroimaging, and neurophysiological findings were unimpressive. FRA subsided in a few days, leaving a gap for the onset. The hypothesis of a psychogenic amnesia is considered, but overcoming the organic/psychogenic dichotomy the episodes appear as examples of “functional” memory inhibition, potentially triggered by different conditions, including events classifiable as psychic trauma. The clinical and neuropsychological traits of functional FRA are discussed. According to a current theory of autobiographical memory, the memory profile may be explained by a lost access to abstract autobiographical knowledge. Given some analogies with the more common transient global amnesia, a mechanism of spreading depression may also be hypothesised for functional FRA.     

Should We Translate St Paul's παρα φυσιν as Contrary to Nature? Text versus Received Dogma in the Translation of St Paul

It is indefensible to translate Paul's παρα φυσιν (para phusin) at Rom. 1:26 and 11:24 as “contrary to nature” (contra naturam) and to imply the unspoken rider “and therefore uniquely hateful to God.” Yet the tradition that does so is almost as old as the Greek text itself. There is a plethora of subtle nuances to παρα + acc., but a flat negative is not one of them. When Rom. 11:24 is so translated, it is reduced to nonsense. Plato's The Laws supplies a clear, cogent and directly relevant distinction between μη (not) and παρα (beyond, beside, etc.) in relation to sexual behaviour. Naturalness is a multivalent concept, not bivalent. The naturalness of a behaviour is a question of degree. Unnatural behaviour is impossible. The argument here is lexicographical, textual and philosophical. Theology must follow the text, not drive it.