Health as Normal Function: a Weak Link in Daniels's Theory of Just Health Distribution

Drawing on Christopher Boorse's Biostatistical Theory (BST), Norman Daniels contends that a genuine health need is one which is necessary to restore normal functioning – a supposedly objective notion which he believes can be read from the natural world without reference to potentially controversial normative categories. But despite his claims to the contrary, this conception of health harbors arbitrary evaluative judgments which make room for intractable disagreement as to which conditions should count as genuine health needs and therefore which needs should be met. I begin by offering a brief summary of Boorse's BST, the theory to which Daniels appeals for providing the conception of health as normal functioning upon which his overall distributive scheme rests. Next, I consider what I call practical objections to Daniels's use of Boorse's theory. Finally I recount Elseljin Kingma's theoretical objection to Boorse's BST and discuss its impact on Daniels's overall theory. Though I conclude that Boorse's view, so weakened, will no longer be able to sustain the judgments which Daniels's theory uses it to reach, in the end, I offer Daniels an olive branch by briefly sketching an alternative strategy for reaching suitably objective conclusions regarding the health and/or disease status of various conditions.     

How to Start a Wet Forest Ablaze: Perspectives on the Question of the Origins of Human Mindedness

This paper is a methodological and theoretical meditation on how some research has approached the question of the evolution of human cognitive traits. I discuss views that explicitly or implicitly endorse a view of human cognition as originating from a cause that can be singled out. Following Ross and Ladyman (2010), I suggest that this “singling-out” strategy correlates with a “container” metaphor that doesn’t fit with the interactive process-ontology of modern physics (Campbell 2009). Instead, Ross and Ladyman as well as Campbell recommend the metaphor of ‘emergence’. The logic and ontology of emergent systems finds resonance with developmental systems theory in biology. I suggest in agreement with Stotz (Phenomenology and the Cognitive Sciences 9(4), 2010) that we view the origins of human mindedness within such a framework.     

The Cell and Protoplasm as Container,Object, and Substance, 1835–1861

This article revisits the development of the protoplasm concept as it originally arose from critiques of the cell theory, and examines how the term “protoplasm” transformed from a botanical term of art in the 1840s to the so-called “living substance” and “the physical basis of life” two decades later. I show that there were two major shifts in biological materialism that needed to occur before protoplasm theory could be elevated to have equal status with cell theory in the nineteenth century. First, I argue that biologists had to accept that life could inhere in matter alone, regardless of form. Second, I argue that in the 1840s, ideas of what formless, biological matter was capable of dramatically changed: going from a “coagulation paradigm” (Pickstone, 1973) that had existed since Theophrastus, to a more robust conception of matter that was itself capable of movement and self-maintenance. In addition to revisiting Schleiden and Schwann’s original writings on cell theory, this article looks especially closely at Hugo von Mohl’s definition of the protoplasm concept in 1846, how it differed from his primordial utricle theory of cell structure two years earlier. This article draws on Lakoff and Johnson’s theory of “ontological metaphors” to show that the cell, primordial utricle, and protoplasm can be understood as material container, object, and substance, and that these overlapping distinctions help explain the chaotic and confusing early history of cell theory.     

Racialization: a defense of the concept

This paper defends the concept of racialization against its critics. As the concept has become increasingly popular, questions about its meaning and value have been raised, and a backlash against its use has occurred. I argue that when “racialization” is properly understood, criticisms of the concept are unsuccessful. I defend a definition of racialization and identify its companion concept, “racialized group.” Racialization is often used as a synonym for “racial formation.” I argue that this is a mistake. Racial formation theory is committed to racial ontology, but racialization is best understood as the process through which racialized – rather than racial – groups are formed. “Racialization” plays a unique role in the conceptual landscape, and it is a key concept for race eliminativists and anti-realists about race.     

Chocolate cities: A brief note from a race and capitalism perspective

Marcus Hunter and Zandria Robinson have provided us with an innovative methodology for analysing “maps” of African Americans’ lived political, social and cultural experiences past and present. Their powerful innovation is creating maps of the black experience based on black people’s lived experience. They argue that carefully tracing spatially blacks’ political, social and cultural patterns over time leads one to the conclusion that the shared experiences of blacks throughout the polity (and indeed throughout the Diaspora) have far more in common than not. I argue that we can better understand not only the maps that black people have created, but also chocolate cities themselves by using an analytical framework that integrates the analysis of the lived experience of black people with a structural analysis that interrogates the articulation of white supremacy, capitalism and patriarchy. This framework is related to the developing research into racial capitalism that is now being conducted globally.     

Vygotsky's Crisis: Argument, context, relevance

Vygotsky’s The Historical Significance of the Crisis in Psychology (1926–1927) is an important text in the history and philosophy of psychology that has only become available to scholars in 1982 in Russian, and in 1997 in English. The goal of this paper is to introduce Vygotsky’s conception of psychology to a wider audience.I argue that Vygotsky’s argument about the “crisis” in psychology and its resolution can be fully understood only in the context of his social and political thinking. Vygotsky shared the enthusiasm, widespread among Russian leftist intelligentsia in the 1920s, that Soviet society had launched an unprecedented social experiment: The socialist revolution opened the way for establishing social conditions that would let the individual flourish. For Vygotsky, this meant that “a new man” of the future would become “the first and only species in biology that would create itself.” He envisioned psychology as a science that would serve this humanist teleology.I propose that The Crisis is relevant today insofar as it helps us define a fundamental problem: How can we systematically account for the development of knowledge in psychology? I evaluate how Vygotsky addresses this problem as a historian of the crisis.     

The individuality of the species: A Darwinian theory? — from Buffon to Ghiselin, and back to Darwin

Since the 1970s, there has been a tremendous amount of literature on Ghiselin's proposal that “species are individuals”. After recalling the origins and stakes of this thesis in contemporary evolutionary theory, I show that it can also be found in the writings of the French naturalist Buffon in the 18th Century. Although Buffon did not have the conception that one species could be derived from another, there is an interesting similarity between the modern argument and that of Buffon regarding the “individuality of species’. The analogy is strong enough to force us to recognize that genuine evolutionary (or Darwinian) questions might be of secondary importance in the discussion. In consequence, the third section of the paper proposes an alternative schema for the “logical structure” of the Darwinian concept of species. Darwin distinguished the problem of the designation of a concrete species, and the problem of its signification of species within his theory of descent? The resulting notion of species involves a logical structure based on the fusion of the logical operations of classification and ordering. The difficulty — and interest — is that this interpretation of species does not entail any precise operational definition of species; it can only tell us what the ultimate signification of classification is within the theory of descent with modification through natural selection.     

Plant Morphogenesis 123: a renaissance in modern botany?

Plants are a group of multicellular organisms crucial for the biosphere on the Earth. In the 17th century, the founding fathers of modern botany viewed the bud as the basic unit undergoing the plant life cycle. However, for many understandable reasons, the dominant conceptual framework evolved away from the “bud-centered” viewpoint to a “plant-centered” viewpoint that treated the whole plant, consisting of numerous buds, as a unit and considered the entire plant to be the functional equivalent of an animal individual. While this “plant-centered” viewpoint is convenient and great progress has been made using this conceptual framework, some fundamental problems remain logically unsolvable. Previously, I have proposed a new conceptual framework for interpretation of plant morphogenesis, called Plant Morphogenesis 123, which revives a “bud-centered” viewpoint. The perspective of Plant Morphogenesis 123 allows us to address new questions regarding to the mechanisms of plant morphogenesis that are important, and technically accessible, but previously neglected under the “plant-centered” conceptual framework. In addition to describing these questions, I address a more fundamental question for further discussion: why do people study plants?

     

Complexity,adaptive complexity and the Creative View of natural selection

In this paper, I respond to arguments proposed by Brunnander in this journal issue concerning my position regarding the Creative View of natural selection (Razeto-Barry & Frick, 2011). Brunnander argues that (i) the Creative View we defend does not serve to answer William Paley’s question because (ii) Paley’s question is “why there are complex things rather than simple ones” and (iii) natural selection cannot answer this question. Brunnander’s arguments for (iii) defend a Non-creative View of natural selection (sensu Razeto-Barry & Frick, 2011). Here I claim that Brunnander’s arguments for (iii) are mistaken and I also argue that even accepting (iii) we do not have to accept (i), given that statement (ii) is historically and conceptually flawed. Thus here I analyze Paley’s question from a historical point of view and from a contemporary perspective in a quest for the potential conceptual relevance of Paley’s question today. In this vein I argue that from a contemporary point of view statement (iii) may be correct but for different reasons than those adduced by Brunnander.     

Moved to Dance: Remix,Rasa, and a New India

This article looks at Bollywood dance to explore the production of the commodified bodies of global consumer culture. It focuses on “embodiment” to examine how dominant sensibilities are altered through changes in dance training and technological innovations. I argue that analyzing the dancing body as a locus of experience and expression shifts the ground from culture as text or discourse (popular in postcolonial, poststructuralist or choreographic analysis) to embodiment of subjectivity. “Remix” is the term that describes both the new training techniques and the aesthetics of Indian dances. Since the older boundaries of high and low, classical and popular are fluid under globalization, “remix” is replacing traditional codes and aesthetic experiences associated with rasa. I draw on my fieldwork among the “background dancers” in Bollywood films to argue that as consumer culture creates the dominant mode of cultural expression in India, the only durable form of dance practice seems to be the practice of consumption.     

Ethnoprimatology without Conservation: The Political Ecology of Farmer–Green Monkey (<Emphasis Type="Italic">Chlorocebus sabaeus</Emphasis>) Relations in St. Kitts,West Indies

The driving force behind the mixed-methods ethnoprimatological endeavor is to effectively conserve nonhuman primates. In this article, I argue that ethnoprimatological research can meet this goal only by discarding the purely science views of conservation that dominate the current literature. By considering more than local ecological perceptions, their ideological agendas, and their levels of power via a political ecology framework, ethnoprimatologists can simultaneously socialize the ecosystems we study and contribute our ethological skills to advance traditionally humanist disciplines’ increased attention to a wider field of agents and structures that matter. I support these arguments through an examination of farmer–green monkey (Chlorocebus sabaeus) relations in St. Kitts. Kittitian farmers’ narrative revealed three scales that collectively construct what is locally known as “the monkey problem:” increased rates of local contact between farmers and monkeys on farms, contestations over the future of St. Kitts’ land, and global debates over appropriate strategies to manage the monkey population. I show that although “the monkey problem” in St. Kitts does not involve an endangered or threatened species, my analysis of this construct has implications for primate populations that are threatened. This is because the root cause of this “problem”—the globalized discourse of nature conservation overpowering and problematizing local views about people–animal interactions—characterizes so many of the locales home to primates of conservation concern.     

Getting the most out of Shannon information

Shannon information is commonly assumed to be the wrong way in which to conceive of information in most biological contexts. Since the theory deals only in correlations between systems, the argument goes, it can apply to any and all causal interactions that affect a biological outcome. Since informational language is generally confined to only certain kinds of biological process, such as gene expression and hormone signalling, Shannon information is thought to be unable to account for this restriction. It is often concluded that a richer, teleosemantic sense of information is needed. I argue against this view, and show that a coherent and sufficiently restrictive theory of biological information can be constructed with Shannon information at its core. This can be done by paying due attention some crucial distinctions: between information quantity and its fitness value, and between carrying information and having the function of doing so. From this I construct an account of how informational functions arise, and show that the “subject matter” of these functions can easily be seen as the natural information dealt with by Shannon’s theory.     

Follow the money: international donors,external homelands and their effect on Romani media and advocacy

ABSTRACT

While Roma are both Europe’s largest minority, there is no “homeland” state that claims to guard their interest. The lack of “an external national homeland” [Brubaker, R. 1996. Nationalism Reframed: Nationhood and the National Question in the New Europe. Cambridge: Cambridge University Press] to watchdog and safeguard their rights has a particular effect on how Roma engage as political actors and subjects. International donors/foundations have assumed the role of “external homeland”. This article explores the effect that donors’ funding priorities have on Romani advocacy – specifically Romani journalism. Drawing upon multi-sited fieldwork in five countries, extensive document analysis, and interviews, Idemonstrate that the change in Romani media content over the past two decades reflects the shift in funders’ priorities, particularly in relation to the European project. “The Roma” become a tool for donors and European institutions to build a “European” identity while Romani-led advocacy becomes increasingly marganilized.     

Anti-politics movement

Does fair trade operate as economic development for farmers and artisans of the Global South, or is it a social movement that speaks to neo-liberal political subjectivities of the Global North? Fisher’s (Cult Agric 29(2):78–88, 2007) framework of “articulating modes of social transformation” allows both interpretations to be relevant. I use interviews, participant observation at a Chicago fair trade organization, and discourse analysis of fair trade materials to “study up” (Nader in Reinventing anthropology, Vintage Books, London, 284–311, 1969) the side of fair trade partnerships that exercise more economic power. I argue that participation in fair trade offers Northerners a way to reconcile their recognition of possessing disproportionate wealth in the global economic system with their uncertainty of how to create structural change in that system. Because fair trade calls on Northern consumers to make change at the individual level, the identities of Southern producers at the “underdeveloped” end of trade relationships are constructed in depoliticized, acontextual ways, thus limiting the possibilities for conceptualizing more radical transformation of poverty in the Global South.     

A commentary on “The Formal Darwinism Project”: there is no grandeur in this view of life

The Formal Darwinism Project is an attempt to use mathematical theory to prove the claim that fitness maximization is the outcome of evolution in nature. Grafen’s (2014, p. 12) conclusion from this project is that “….there is a very general expectation of something close to fitness maximisation, which will convert into fitness-maximisation unless there are particular kinds of circumstances—and further, that fitness is the same quantity for all genetic architectures.” Grafen’s claim appears to mean to him that natural populations are expected to contain individuals whose traits are optimal, i.e., any given trait outperforms all reasonable alternatives. I describe why Grafen’s attempt can never provide a meaningful expectation as to the ubiquity of optimal traits in nature. This is so because it is based upon a misconception of the relationship between theory and empirical analysis. Even if one could use theory in the way Grafen proposes, I describe how his theory is causally incomplete. Finally, I describe how Grafen’s conceptual framework is ambiguous. The Formal Darwinism Project has been inspired by “On The Origin of Species” by Darwin. The great lesson of this book was Darwin’s demonstration of the necessary dialog between theory and data, with each influencing and being influenced by the other. Grafen’s Formal Darwinism Project, an attempt to create understanding of nature by removing data from this dialog, reflects a failure to understand Darwin’s great lesson.     

Knowledge as the source of progress: The Marshall family testament to the “Bushmen”

There can be no doubt that the Marshalls’ testament to the “Bushmen,” particularly Elizabeth's The Harmless People and John's The Hunters, played a major role in shaping a public image of humankind's ancient ancestors, especially in the United States. John has said, correctly I believe, that simply by being made known through his family's efforts, Khoisan‐speaking “Bushmen” were brought into the surviving ethnographic record that intrigued a growing number of anthropologists as well as the general public at the beginning of the 1960s. I offer here a preliminary account, based on archival materials, personal letters, etc., of the paradigms and politics that underlay their efforts. I begin with an examination of the extent to which Laurence Marshall must be seen as the inspiration for and the driving force behind the family project, then turn to a consideration of J. O. Brew's role in it. Although this was an ethnoarchaeological project from its beginning, Brew's role has been wholly unappreciated, but cannot be exaggerated; he was, in terminology appropriate to the business nature of the case, Chief Executive Officer to Laurence's Chairman of the Board.

I then turn to the political arena of prehistory—of the living and the dead—that became as important as the arena of its field sites in the 1960s. The Marshalls were thrust into dormancy by academically more powerful rivals who publicly and privately contested their work, but there can be little doubt that their record critically influenced reawakening anthropological interest in hunting societies. Indeed, struggles to be the proprietary heirs to the Marshalls’ “Bushman” legacy ricochetted off the walls of academia from Cambridge (US) to Berkeley to Johannesburg to London to Cambridge (UK).

Finally, I consider the mythic underpinnings of the Marshalls’ work, and conclude that while Elizabeth, in The Harmless People, presents the least occluded view of the Marshalls’ Kalahari, seen as a whole John's “Bushmen” films reveal the expanding of a sensitive consciousness not only to a gestalt of life but to the complexity of filmic (re)presentation and to the limitations of audiences to comprehend what is presented. Collectively, his films constitute important ethnographic documents. They are not, however, dependable documents of the objectified peoples made subjects in the films, but faithful documents of the filmmaker/ethnographer situated in the discourse of a distorted modernity at the time they were made. They permit us to draw inferences about the species of colonial ideology that was pervasive at that time.     

Evidence of natural selection for disease resistance in Composite Cross Five (CCV) of barley

Cambridge Composite Cross Five (CCV) of barley was studied utilising hordeins, restriction fragment length polymorphisms (RFLPs) and reaction to powdery mildew with a view to understanding the genetic changes occurring in the population. Changes in the frequency of individual hordein patterns as well as pattern combinations showed directional trends in successive generations in three parallel populations maintained as discrete populations since 1977 in Cambridge. Certain hordein pattern combinations were more common in the resistance classes and there was a strong association between hordein patterns and mildew reaction. RFLP analysis revealed that 80% of a random sample taken from generation F₂₄ of Population I had the same restriction pattern as that of the cultivar Algerian, which was one of the original 30 parental lines of CCV. This cultivar is the source of the Mla1 allele in barley improvement programmes in Europe. We argue, based on supporting evidence from hordein analysis and tests of reaction to selected mildew isolates of known virulence isolates together with UK virulence surveys, that selection for Mla1 in Cambridge has been the predominant evolutionary force in CCV in Cambridge.