Plurality

Devoid of a circumscribed landscape of its own postmodern fiction is rather fluid and unstable enhancing its exuberant and experimental nature, and a large segment of contemporary fiction is characterized by its attributes. Having entered the cultural discourse the pluralistic and inconclusive line of thought and attitude, associated with postmodernism has further problematized and intensified the ambiguity associated with it. The present article is an attempt to analyze and highlight how Tharoor’s inconclusive and pluralistic approach associated with postmodernism, has problematized both the thematic as well as the technical aspects of the narrative of his book Riot: A Novel. The ingenuity and the indeterminacy of the style adopted by the author, and its correlation with the plurality of life that articulates its varied perceptions--discussed both in isolation as well as in cohesion with the text-- establish Riot as an exemplum of the fluidity and the ambiguity characterizing the f...

In this paper I address a typological puzzle concerning complementary distribution of classifiers and plural markers. I discuss a possible interpretation of a particular type of the Polish word 'para' ('pair of') as a classifier. The analysis uses formal semantic plurality framework of Landman (2000).

The main goal of this dissertation is to describe how Achard of Saint-Victor uses Medio and Neoplatonic doctrines in his treatise De unitate et pluralitate creaturarum  in order to answer the question about unity and plurality of God and his creatures. This will lead to a better comprehension of the role of platonic metaphysics in the doctrine of the school of St. Victor despite the weak presence of Plato’s heritage in the XIIth century.
In the first part of the thesis, I introduce Achard’s philosophy and the paleographical and philological problems posed by the only manuscript of the De unitate. Then I consider the elements of the treatise (questions, doctrines, notions) which were borrowed from Middle Platonism and Neoplatonism.
The two other parts are dedicated to the examination of the possibility of a plurality in God (persons and reasons in the Word of God) and in the world (as it is conceived by God through form-prototypes). In each part, I examine the way that main thinkers of Late Antiquity and High Middle Ages (Apuleius, Augustin, Chalcidius, Boethius, Erigena) and the Victorins (Hugues and Richard) absorbed the platonic doctrines described in the first part of my dissertation. At the end of each part, I propose the reconstruction of Achard’s development of those doctrines.
This dissertation contributes to  two problems of the history of philosophy: what Platonic doctrines and sources were received in the XIIth century and what is the place of the Platonic heritage in Victorin thought. The philosophical problems of the multiplication of intelligible and sensible objects, of the definition of things and of the identity of beings are also addressed.

To travel through multiple worlds as queer youth of color involves an acute linguistic and cultural literacy and dexterity (Paris, 2011) in the mechanism of oppression and the insight into resisting those oppressions. I want to think with Maria Lugones's (1987) concept of " world "-traveling with culturally relevant and culturally sustaining pedagogies, as they are part of the development of a critical literacy of resistance to the logic of oppression. " World "-traveling is the practice of outsiders to the mainstream organization of life in the U.S., where women and queer youth of color, migrants and others from non-dominant communities occupy and move through multiple worlds in their daily existence. The practice of " world "-traveling is often done unwillingly to hostile worlds, and asserts that we occupy many worlds simultaneously and that the self is plural. It is in this notion of a plural self is a productive concept that can help extend and expand how we think about culturally relevant and culturally sustaining pedagogies, and its implications and potential to disrupt thinking that reduces youth of color experiences to deficit notions of achievement and other harmful representations. Can we rethink culturally relevant and culturally sustaining pedagogies to help us address how queer youth of color engage in practices where they are able to accurately read the multiple histories, geographies, selves, relations and possibilities of the worlds they encounter? Introduction. I would like to situate this presentation today as a practice of thinking through certain kinds of decolonial feminist concepts. My pedagogical focus begins in the interrogation of the lived experiences of lesbian, gay, bisexual, transgender and queer youth of color, where I am interested in the practices that help queer youth of color engage in reading accurately the multiple histories, geographies, selves, relations, and possibilities of the worlds they encounter. Thinking with the theoretical contributions of U.S. feminist of color's idea of plural selves as revealed by Maria Lugones' concept of " world "-traveling (Lugones, 1987/2003), I believe it is a productive concept that helps enhance an understanding of the dexterity and the pluralism that is central in thinking about LGBTQ youth practices.

La théorie politique de Hobbes énonce un principe, celui de l’ordination de la multitude. Elle montre que le présupposé le plus général de l’Etat est que la multitude soit toujours ordonnée à la volonté d’un seul. Bien qu’ayant vu la profondeur de la pensée politique de Hobbes, Hannah Arendt ne se gardera pourtant pas d’y apporter des objections. Elle pense que le libéralisme politique classique dans sa version anglaise a construit une théorie politique qui aboutit à une instrumentalisation de l’Etat en vue de la protection des droits individuels, ce qui fait de l’artificialisme de Hobbes une théorie politique de l’individualisme. Or, si Hannah Arendt a critiqué la philosophie politique moderne, c’est pour montrer comment celle-ci a manqué l’essence du politique par la disqualification de la pluralité. L’intérêt de cet article consiste à montrer comment le concept de pluralité, saisi dans sa double dimension phénoménologique et volontariste, aboutit chez Hannah Arendt à l’idée d’une pensée politique humaniste.

Mots-clés : Pluralité, politique, liberté, action, désir de reconnaissance, intersubjectivité, État, état de nature, individualisme.

Peigné C. 2008. « Solliciter pour mieux intégrer ? Stratégies enseignantes et mobilisation du répertoire pluriel d’adolescents nouveaux arrivants ». In : Castellotti V., Huver E. (coord.) : Insertion scolaire et insertion sociale des nouveaux arrivants, Glottopol, Rouen, n° 11. janvier 2008, p. 110-125

In this chapter I argue that Arendt develops her political philosophy with phenomenological means. I demonstrate that Arendt employs several operative and thematic concepts of phenomenological origin, such as appearance, experience, and world, and that her core descriptions of plurality and of what happens in action, speech, and judgment are results of her implicit phenomenological take on these issues. The result is a strong and genuinely phenomenological approach to political intersubjectivity and political philosophy which, in the classical phenomenological framework, has remained underdeveloped.

This paper examines the distribution and meaning of the –nyi suffix. -nyi naturally attaches to container classifiers and induces a measure interpretation of the container noun. I show that  –nyi is not restricted to the dimension of volume but applies generally to count nouns. –nyi combines with N to create a measure head, analogous to expressions such as kilo. I maintain that being a measure head, N-nyi combines with a numeral to form complex phrasal modifiers.  I then examine the semantics of –nyi itself.  I show that it has two interpretations:  it induces a measure reading of the N pohár in két pohár-nyi bor, and it forces an approximative interpretation when suffixed to to an explicit measure expression as
in kiló-nyi.

Fernando Pessoa (1888–1935), the national modernist poet of Portugal, is famous for creating numerous authorial personae, which he called ‘heteronyms.’  These heteronyms wrote poetry, poetic prose, philosophical essays, literary theory and criticism, and even crossword puzzles. While indulging in this creative state of constant switching between one heteronym and another, Pessoa sometimes felt he had reached the bottom of depression. He believed that his ‘tendency toward depersonalisation and stimulation’  was caused by ‘a deep-seated form of hysteria, [or] pretended communication with diverse spirits,’  but that his ‘insanity [was] made sane by dilution in the abstract, like a poison converted into a medicine by mixture.’  This chapter examines Pessoa’s interactive arrangement of multiple creative personalities generated spontaneously in the chaotic domain of the psyche. By allowing his heteronyms and their works to emerge organically from his personal experiences, Pessoa cultivated a positive attitude toward his own multiplicity, nobodiness, and betweenness, which comprise the creative condition that we term Pessoa Syndrome.
          The chapter focuses exclusively on the madness of texts created by male writers. The legacies of Homer, Plato, Shakespeare, Melville, and Kierkegaard are of special interest in the context of this volume on madness, women and the power of art because they counter the stereotypical expectations for a clear-cut masculine identity, consistency, and rationality. The Pessoa Syndrome is briefly explored in several classical works as, firstly, the artist’s ability to entertain incongruent subjective perspectives and to make creative use of this plurality, and secondly, the artist’s perspective on the complex relationship between reality and fiction. Finally, Kierkegaard’s solution to the potential conflict between the artist’s aesthetic and ethical concerns is discussed in some detail.

Key Words: Creativity, depersonalisation, dissociation, fiction, impersonation, Kierkegaard, madness of the text, Pessoa, plurality.

In: Madness, Women and the Power of Art. Edited by In F. Davies and L. Gonzalez. Oxford, United Kingdom: Inter-Disciplinary Press, 2013, pp. 153-179.

Theology used to be the discipline that arbitrated and ‘said’ the truth. Some argued that its methodical engagement had to make it a search-driven experimentation with an inductive outlook intended at tracking truth through practice and praise, in short conversion. The empirico-formal sciences have sought canonical norms of knowledge away from any regimentation. Neopositivism had for a time entertained a fact-derived language and, as such, it banned metaphor as mingling problems by perpetuating the belief in entirely theoretical knowledge-terms. Here we aim at putting together an examination of some of the reasons why a pluralistic epistemology has come to be adopted, and an attempt at finding pluralistic responses to that very idea through interdisciplinary comparison.

This is the editors' (M. Fuller & A. Runehov) introduction:
Philippe Gagnon asks the interesting question: Does pluralism itself need to be plural? He argues that neo-positivism has for some time now focused on using a fact-derived language, banning metaphoricity. He explores the reasons pluralistic epistemology came to be adopted, and leads us through some important philosophical problems and how they were tackled by different philosophers and in various times. Such philosophical problems or questions concern theories, truth and knowledge. If a theory is considered to be the best one, on which criteria is this judgement made? Might it be better to have several theories that are ex æquo? Gagnon argues that even though ‘pluralism’ is a better term compared to ‘the many’, it does not entirely escape relativism. Hence, he proposes to use ‘plurality’ instead, which does not threaten the unity of truth. After this philosophical exploration, he turns to theology, specifically Trinitarian theology, to implement his findings there.

Outline:
- Introduction
- What is science for?
- Truth and ordering
  The idea of ordering
- Breton’s initial engagement of First Corinthians
  Breton’s ‘logic of the cross’ applied to uniqueness
- Second degree ecumenism? Breton on freedom of the faith
- Conclusion: what then of creative pluralism?

Birden fazla olma, aynı cinsten ve türden varlıkların çok olması gibi bir işlevi işaretleyen çokluk kategorisi, neredeyse bütün dünya dillerinde kullanılan ve birden fazla “isim”lerin işaretlenmesi için görevli bir gramer kategorisidir. Bu kategori, Türkçe gibi birçok dilde de morfolojik işaretleyicilerle karşılanmaktadır. Türk dilinin ilk tarihsel metinlerinden Köktürk Yazıtlarında +t, +An ve +gUn gibi çokluk işaretleyici morfemler yanında, genellikle akrabalık ve unvan isimleriyle çekimlenen +lAr morfemi kullanılmıştır. Bu morfemin, Eski Uygur çevrelerinde daha yaygınlaşarak genel çokluk işaretleyicisi olduğu görülmektedir. Kronolojik olarak daha sonraki dönemlerde ise, genel çokluk işaretleyicisi olarak ağırlık kazandığı görülür. Tarihsel metinlerde çokluk işaretleme dışında saygı, yüceltme ve abartma gibi çeşitli işlevlerine de rastlanılan bu morfemin çok işlevli bir karaktere sahip olduğu anlaşılmaktadır. Bu çalışmada, tarihsel Türk dili alanlarında isimler dışında sıfatlarla çekimlenebilen sınırlı örneklerdeki çokluk morfeminin morfo-semantik işlevi üzerinde durulacaktır. Bilhassa bir Eski Uygur manzumesinde ve Uygur harfli Oğuz Kağan Destanı’nda görülen sıfat+lAr+isim şekilli örnekler üzerinde durulacaktır. Tarihsel metinlerde sınırlı örneklerde tanıklanan bu kullanımın, diğer diller ile birlikte Türkçe ile genetik akrabalığı bulunan Moğolcadaki çokluk kategorisinin benzer işlevleri karşılaştırılarak çokluk semantiği irdelenecektir. Bu bağlamda, Türk dilinin farklı bir sıfat pekiştirme stratejisi ortaya konulacaktır.

This book develops a unique phenomenology of plurality by introducing Hannah Arendt’s work into current debates taking place in the phenomenological tradition. Loidolt offers a systematic treatment of plurality that unites the fields of phenomenology, political theory, social ontology, and Arendt studies to offer new perspectives on key concepts such as intersubjectivity, selfhood, personhood, sociality, community, and conceptions of the “we.” Phenomenology of Plurality is an in-depth, phenomenological analysis of Arendt that represents a viable third way between the “modernist” and “postmodernist” camps in Arendt scholarship. It also introduces a number of political and ethical insights that can be drawn from a phenomenology of plurality. This book will appeal to scholars interested in the topics of plurality and intersubjectivity within phenomenology, existentialism, political philosophy, ethics, and feminist philosophy.

With her concept of plurality, Hannah Arendt has made an important contribution to the intersubjective transformations of philosophy in the 20th century, which has been acknowledged in numerous commentaries, especially in political theory. I want to argue, however, that these accounts often remain on the level of “standard interpretations,” which fail to capture the radicality of Arendt’s ontological commitment to plurality. Thereby, the more profound philosophical consequences of Arendt’s approach, which conceives of the political realm not as one “regional ontology” among others, but which instead reconceptualizes the whole ontological order from the departing point of plurality, are left unexplored. In contrast to these interpretations, I will engage in an explicitly phenomenological interpretation of Arendt’s core phenomenon of “actualized plurality.” My aim is to promote a new understanding of plurality as something that not simply occurs but has to be actualized in certain modes of being together. The heritage of the phenomenological notions of “intersubjectivity” and Mitsein is obvious in the unfolding of the phenomenon of actualized plurality, as is its transformation of the classical, Husserlian or Heideggerian, phenomenology. I will systematically assess this ancestry and give an account of how, in actualized plurality, we may phenomenologically discover the “We.”

Este artigo objetiva apresentar, de modo sucinto, mas concatenado, os principais conceitos cunhados por Hannah Arendt, concentrando as análises nos eixos básicos que articulam seu pensamento, como um convite para a reflexão sobre o atual cenário político e suas perspectivas futuras.

This article aims to present, in a succinct but concatenated way, the main concepts coined by Hannah Arendt, concentrating the analysis on the basic axes that articulate her thinking, as an invitation to reflect on politics and its future perspectives.

Interreligious dialogue is interpreted differently by governments, civil society, religious communities, and the general public thus the term's meaning is often misconstrued, and its trajectories limited. To clarify expert opinions on the essence and purpose of interreligious dialogue, this article presents an operational definition by drawing on the 1991 Pontifical Council for Interreligious Dialogue's categorization of the forms of interreligious dialogue: 1) the dialogue of life, 2) the dialogue of religious experience, 3) the dialogue of theological exchange, and 4) the dialogue of action. 1 This article argues that the four dialogues are stages offering an optimal platform for achieving the objectives of interreligious dialogue and ultimately, furthering the interfaith movement. I expand on interreligious dialogue's definition, function, and goals through theological reflections, visualization techniques, illustrations, and literary analysis. First, the four dialogues will be defined and examples provided. Second, the definition of a "dialogue of action" will be amended to include its inherent meaning of concrete action. Third, I will provide an example of a thorough and specialized examination of the meaning of interfaith dialogue by expanding on Christian teachings of the term and the four dialogues. To make progress, our social conception must expand to better understand the four stages of interfaith dialogue as components that form the meaning of interreligious dialogue.

This article is a preliminary case study of legal and normative entanglement in Spanish West Florida—which stretched across the Gulf Coast of present-day Louisiana, Mississippi, Alabama, and Florida—between 1803-1810. Between the time of the Louisiana Purchase (1803) and the annexation of Westernmost part of West Florida by the United States (1810), the laws and norms of the Territory criss-crossed in various ways those of Spain and the United States. Indeed, the territory was, in turn, French, British, and Spanish before being annexed, in part, by the Americans. For the period under study here, and decades before, its settlers were largely Anglophone, while its laws were a variant of the Spanish colonial ius commune. West Florida had an especially close relationship with the area that would become the new American Territory of Orleans (1805), especially the city of New Orleans. Carved out of the vast Louisiana Territory purchased from France, the Territory of Orleans had its own complex history. Its population was still largely Francophone. In its first decade, its laws were already a gumbo of continental and Anglo-American ingredients. Together, the two territories sat at the precipice of the modern nation-state, of nationalism and popular sovereignty, of legal positivism and legal formalism. In both territories, the diffusion—direct and indirect, formal and informal, ongoing and sporadic—of the various laws and norms of natives and newcomers created intricate legal and normative hybrids.

This chapter considers the current state and future of archaeological studies of Native American diaspora and ethnogenesis. It begins with an exploration of the broader literature concerning diaspora and ethnogenesis, comparing these branches of scholarship with the specific conditions—epistemological, historical, and political—of archaeologies of indigenous North America. The challenges and benefits of studying Native American diaspora and ethnogenesis are highlighted. The future of such studies is explored in relation to recent moves toward post-humanism that challenge archaeologists to ask crucial questions on who and what constitutes a community. Drawing briefly upon several case studies throughout, the essay places most emphasis on the diaspora and ethnogenesis of the Brothertown Indians. It concludes that notions of diaspora and ethnogenesis stand to make important contributions to the decolonization of indigenous history in both academic and public venues.

The growing international market is represented by cross-cultural organizations. However, the cooperation of different cultures doesn´t always support the success of the organization because often, cultural conflicts occur causing different constructions of reality. Organizational culture coordinates and gears the organization towards reaching its goals. It will be shown how the organizational culture in an intercultural plurality alone is not sufficient to coordinate all the different cultures. Thus, a strategy for better managing interculturality in organizations will be developed with the goal of utilizing the potential of interculturality as a full advantage for the success of organizations.

Despite Hannah Arendt's protests against oppressive practices, she has been accused of racism and white ignorance. These accusations are mostly focused on her article “Reflections on Little Rock” (Arendt, 1959), the problems arising from her conceptual distinction between the social and political realm, and explicitly racist statements within her publications, such as her description of Africans as “human beings who
apparently were as much a part of nature as wild animals” (Arendt, 1951, p. 190). The literature has yet to offer a similar critique of her other philosophical categories, examining the racism present in Arendt‟s thoughts about these concepts. As such, I seek to contribute to the literature by investigating whether one of the central concepts within
Arendt's work on action, namely plurality, suffers from white ignorance. Since no research has yet been published on whether Arendt‟s
individual conceptual categories are racist in themselves, I aim to find venues for examining this question by exploring the reasons offered for why Arendt may have made racist statements. My argument is in line with that of Michael Burrough (2015), who claims that the main – although probably not only – reason for this is that she suffers from white ignorance. However, this paper contends that he does not take his conclusions far enough. By combining Burrough's (2015) work on white ignorance with Frantz Fanon's (1965; 2008) work, I argue that white ignorance also contributed to Arendt's ability to develop the concept of plurality. As such, the racist aspect lies not so much in the concept itself – which can still be highly useful for a diverse range of theories –, but in the conditions of its creation.

The Plural World Interpretations are part of our everyday lives, even if we are not
aware of the fact. They result from the simultaneous existence of different but equal
models for interpreting the world we live in. These models are the product of human
constructivity and co-exist as parallel realities, complementing and contradicting
each other. Based on fieldwork among the Tyva of southern Siberia, this book
discusses practices of dealing with this multiplicity of world interpretations and
shows how individual actors oscillate flexibly between two of many possible models
for interpreting specific situations and act on them. The author analyses the rules
Tyvans apply in varying contexts, the reasons behind their choices and the
consequences they have to deal with. The result is an account of contemporary
culture that explores the flexibility and plurality of human interpretation, action and
behaviour.

Résumé : Pour saisir le champ que nous questionnons – Dieu, la Pensée, la Parole dans la Genèse –, nous convoquons deux termes kantiens fondamentaux, celui d’« idée » (l'idée de Dieu) – et celui de « concept rationnel ». Pour Kant en effet, Dieu, « la grandeur la plus parfaite » que la Raison peut concevoir, est une « idée » : « Je comprends sous l'idée un concept rationnel nécessaire, auquel aucun objet adéquat ne peut être donné dans l'expérience. » Ces concepts rationnels dépassent en effet le cadre de l'expérience, ce sont les concepts de la raison pure. L'idée de Dieu est dès lors à rapporter aux caractéristiques de ces concepts rationnels (Vernunftbegriffe) qui « dépassent la possibilité de l'expérience » : les idées ne sont « pas connaissables », Dieu n’est pas connaissable. Mais loin d'être inutiles ou accessoires, les « idées », dont la plénitude déborde précisément notre faculté théorique de connaître, revêtent au « plus haut » une fonction décisive (et indispensable).
Nous touchons chez Kant à une ligne de partage analogue, dirait-il, à celle qu’est dans la Genèse la voûte qui sépare les Eaux, en établissant une séparation entre celles au-dessus de la voûte et celles en dessous. Chez Kant, la ligne de partage va séparer le domaine de l’entendement (Verstand) de celui de la raison (Vernunft), chacun des domaines ayant ses pouvoirs propres au service d’une finalité propre, ses matériaux et son mode de fonctionnement propres. Ainsi chacun des deux domaines est-il défini et caractérisé par rapport à celui qui lui est complémentaire (la connaissance a besoin de la complémentarité des deux) : l’entendement est défini comme le pouvoir des règles, tandis que la raison l’est comme le pouvoir des principes.
Dans le texte de la Genèse, nous voyons comment ce principe kantien d'unité, ce principe « régulateur » doté d'une parfaite autonomie (ein durch sich selbst notwendiger Prinzip) se dévide en quelque sorte, donnant progressivement naissance à la diversité. Au commencement, le principe fonctionne en parfaite autonomie. Une unique matière (une singularité non-nombrable) se divise (par elle-même), donnant naissance – en même temps qu'elle crée les éléments et les « espèces » plurielles – à la pluralité, au nombre, ainsi qu'au quantificateur « deux ». Les premières distinctions sont opérées par le seul principe des contraires, assis sur la matière d'abord (A et non A : jour-nuit, sec–humide), sur la vie ensuite (vivants marins et vivants volants). L'appareil sémantique, de la plus extrême sobriété, ne mobilise lui aussi qu'une seule distinction « les vivants qui volent » / « les vivants qui grouillent » pour prendre en charge le tout des activités du vivant.

We argue that Hungarian has both mass and count nouns, and a plural marker which is sensitive to the distinction, as well as a system of sortal classifiers. In English, most nouns are either mass (e.g mud) or count (e.g. book), and there are only a limited number of fully flexible nouns  with both mass and count forms (e.g. stone/stones). In Hungarian, however, most count nouns are flexible, and a noun like rózsa ‘rose’ is ambiguous between a mass and a count item. This results in two ways of counting: rózsa as a count noun can be directly modified by a numeral as in két rózsa ‘two roses’, but if it is a mass noun counting uses a classifier construction as in két szál rózsa.

Invited paper given at the Solitary Pleasures conference on Masturbation, 28 April 2018, organised by Marquand Smith, Chantal Faust and Ivan Ward (Director). The Freud Museum, as part of the Solitary Pleasures exhibition, 18 April – 3 May 2018, London. 
Please do not quote without author’s permission.

In this paper, I focus on both performative and theatrical forms of social protest as strategies of resistance to hegemonic processes and discourses of the State, particularly as they materialized during and after the Gezi protests in Turkey. I first focus on individual artists and their response-ability. Second, I go deeper into Gezi’s ‘performativity in plurality’ (Butler) as a tool of resistance against dominant strategies of the sovereign gaze. In this context, I discuss Peggy Phelan’s ‘active vanishing’ (1996) as a most dominant yet paradoxical mode of performativity, which demonstrates a plurality of potential readings, forms of resistance and citizen participation to resist established codes and regimes of representation through self-performance. Lastly, I extend the line of thought on visibility to discuss the limitations of dramatic representation by focusing on newly written plays – particularly those that played upon the iconicity of Gezi and the multiple identities of its protagonists.

This article argues that Arendt’s rich account of the political necessarily involves an implicit, but never fully worked out, phenomenological articulation of justice in her work. Arendt’s unique articulation of the role of judgment in political action provides us with the outline of an Arendtian principle of justice that relieves the tension between idealist and realist theories of justice. Building on this role of judgment, I aim to emphasize the phenomenological premise of identifying the conditions for the possibility of the political in empirico-historical events rooted in her ideas of plurality and freedom. By showing that, for Arendt, justice is a phenomenon like power and equality, we can make progress on an implicit account of justice in her work. Taking seriously Arendt’s articulation of freedom-manifesting and principled political action, I will show that a principle of justice guides political action based on political judgment that is affectively oriented to the world.

In this paper, I investigate certain intriguing properties of two types of quantificational adjectives exemplified by the English two-time and double and their interactions with event semantics. I explore their semantic behavior in phrases such as two-time champion and double murder and show that they operate on hidden eventive components within the semantics of the modified NPs. Building on Zobel's (2017) analysis of social roles and Wągiel's (2018) theory of subatomic quantification, I propose an analysis that accounts for their puzzling properties. In particular, I argue that two-time counts events of acquiring of a salient and conventionalized social role by an individual, whereas double is a subatomic quantifier that counts essential parts of an event.

This paper aims to understand the function of the distrib-utive quantifier měi (每) in the [měi-Numeral-NP V Numeral-NP] construction. Měi is viewed as a marker of plurality over plural entities , seen as a set denoted by Numeral-NP, and marks the sorting key for a distributive dependency in the sense of Choe (1987). Without měi, the structure [Numeral-NP V Numeral-NP] can induce either a distributive dependency or a proportional relation between the two numeral NPs. We account for the implausibility of the sequence [*měi-yī-NP]. Měi involves the notion of unit, which is distinct from the notion of singular number expressed by the numeral yī 'one'. Keywords. měi (每)· quantifier· distributivity · distributive de-pendency· Mandarin Chinese· plurality marker· unit· arithmetic value

The ubiquity of conflicts and wars among religions, especially between adherents of the dominant religions of Islam, Christianity and Judaism has tended to lend credence to some opinion that religions are necessarily antagonistic and violent. Conflict scenes like in Nigeria, Sudan, Palestine, the Philippines, Myanmar and the Central African Republic (CAR) to name a few created the impression of ‘a world ignited by religion’, even though secular conflicts and wars are not few and far in-between and are far more lethal and destructive: America’s unilateral invasion and destruction of Iraq and Afghanistan, as well as the carnage in Libya and Syria where super powers’ intervention had laid to waste the foundation of civil society. 
Conflict as a phenomenon has been cited as co-terminus with human existence as they are products of differences in interests, ideas, ideologies, orientations, perceptions and tendencies at the level of society, individual, group, institution or nation…’(Nnoli, 1998). 
In Nigeria, inter-faith rivalry has morphed into violent conflicts because they have become extreme, consistent and intense. Needless to say Nigeria’s developmental woes brought about by corrupt and inept leadership, socio-economic injustice and deprivation, and a state that alienates its citizenry is compounded by the intensity of ethno-religious conflicts which serves (in most cases) as both tools of and outcome of political scheming.
Can faith-relations be engineered in a manner that rather than project acrimony, conflicts and violence, it serves as the pedestal upon which enduring peace is founded? This thesis made use of historical and explorative analysis to unravel the basis of faith- relations in Nigeria as a challenge to nation building. However, using the pluralist and accommodationist principles, it posits that, faith-relations can be made better by the evolution of a polity that is both flexible and responsive. 
The first part of the thesis looks at the general nature of conflicts and especially the trajectory of inter-religious conflicts in Nigeria; the second part examined some historical as well as contemporaneous causes of inter-faith conflict with examples drawn from Nigeria and some other countries; while the last part proffers solutions and recommendations to abate the phenomenon.
Keywords: Conflict, Faith-relations, Plurality, Accommodation, Flexibility and Responsiveness

Inclusive education currently appears to be undergoing a crisis and re-examination. This paper presents a new approach to thinking about inclusiveness in the school context. Many positions within inclusive education seem to take political, social and ethical perspectives as a starting point, which has allowed inclusive movements and initiatives around the world to succumb to neo-liberal policy-making and has neglected the development of an educational vocabulary that is theoretically and conceptually appropriate for confronting teachers’ central concerns regarding inclusive practices. The concepts of suspension, bearing with strangers and enlarged thought inspired by Hannah Arendt provide a basis for a re-imagining of inclusive education and for outlining a future school in which inclusiveness is embedded in the very way we think and position ourselves as teachers and pupils.

Citations-
[APA-Nagaraj, K. V., & Dutta, A. (Eds.). (2019). Reinventing Nationalism, Secularism & Plurality: Media Discourses & Deconstruction. ARMT South Asia Publications. ;
MLA-Nagaraj, Krishnapuram V., and Ankuran Dutta, editors. Reinventing Nationalism, Secularism & Plurality: Media Discourses & Deconstruction. ARMT South Asia Publications, 2019. ]

Nationalism, secularism and plurality are the notions under constant scrutiny in any geographical polity, democratic or otherwise. These have been conveniently used in power politics all over the world, as they appeal to human emotions. We in India have been endlessly debating through all public fora for mass political acceptance of our perspectives. Mass media, on their part, have not lagged behind in their reportage and analysis. Though these concepts have been borrowed from the West, in reality, they did exist in our political philosophy, but camouflaged differently. The ancient Indian political didactics mentioned the use of many political traps in pursuit of power. As the geo-political consternations become coarser and coarser, shriller and shriller, as of now, the discourse on these concepts has acquired expanded semantics. Of course, this has also contributed for a state of confusion. On one side, we propose support to a global village which is technologically determined, and on the other, clamour for de-Westernisation of every other thing in the world, be it political or cultural. This includes the notions of nationalism, secularism and plurality. The range of media discourses on these encompasses print, electronic and social media as well. The present volume is a sincere effort to present variegated perceptions of different ideological hues, as varied as India. The ultimate value of the volume is in its academic ‘mindfulness’ to the future path finders in media research.

This paper contrasts the strategies for marking nominal and verbal plurality in the Mandara and Ɓata subgroups of Central Chadic, and offers some thoughts on their possible origin and development. The Mandara subgroup generally uses an /-a-/ infix for verbs, and the suffix /-ak/-ax/-ah/ for nouns. The Ɓata subgroup uses an /-ə-/ infix for both nouns and verbs, as well as a suffix /-j/ (or /-n/) for nouns. In both groups, the strategies used also depend upon the structure of the verb root. Data is provided for several languages, including little-documented languages such as Nzanyi, Bacama and Glavda. The data suggests that vowel infixes may originally have been used for both nominal and verbal plurals throughout Chadic, but the development of specific nominal plural suffixes gradually made the use of vowel infix plurals redundant in nouns. The nominal suffix /-ak/-ax/-ah/ would then have been a subsequent innovation in the verbal system for verb roots in the Mandara whose structure was incompatible with an infix strategy.

This paper discusses the syntax and semantics of-men and four types of phrases containing-men in Mandarin. I defend the view that-men should be analyzed as a plural morpheme as first argued in Li (1999) but argue against the analysis of positing-men in the D position or treating it as a definite determiner. It will be shown that definiteness is not inherent to-men and that-men is compatible with numerals and classifiers and should be in a position local to nouns. I propose an analysis of-men as an associative plural and explain the properties of the four types of expressions containing-men within a Neocarlsonian account of bare nominals. The formal account of the syntax and semantics of phrases containing-men advanced in this paper shows that it is not necessary to assume a functional category D that is always invisible in the grammar of Mandarin in order to account for the behaviors of its nominal arguments and argues for the lack of DP projections in Mandarin.

The spirit of the Hibiscus is a creativity story of design otherwise, or design for other world making purposes that is a strategic response to the violence of universalism and Western imperialism. This participatory action research (PAR) approach facilitates storytelling through an intimate entanglement – thinking with the soil. Chakra, a Balinese sacred activist, and autonomous change agent directs his experiences to find relevant knowledge that both transforms himself and community. Through his story, an epistemology of the South, we come to understand soil as a living infrastructure and one that is crucial for plant, animal, and human wellbeing. Framed in this way means to re-politicise the design literature through counter-narratives of creativity and worldmaking activity. New ways of understanding plurality through integrated thinking that links the organic and sociocultural worlds through a synergy of biological, social, and political perspective. A shift in consciousness that understands humans as soil-forming and soil-destroying agents; worldmaking is a matter of life and death.

Il sonetto di Arturo Onofri «Ogni notte, nel sonno, mi riporti» (1930) tematizza il ritorno all'Umanita Cosmica Originaria che l'individuo esperisce durante lo stato di sonno. Il presente articolo si prefigge di illustrare, innanzitutto, come al reame della misteriosa "Anima originaria" dei sonetto - alla quale l'io poetico onofriano viene ricondotto - sottenda il simbolismo delle Tenebre primordiali, in cui tutte le modalità di esistenza si trovano "in potentia". In seguito, discute la dinamica ascensionale del "Regressus ad Originem" dell'io poetico, che lo libera dal modo gravitazionale di esistere e pertanto dalla terra come materia. Infine, tratta la rinascita dell'io poetico sotto forma di "fanciulletto umano", che lo proietta fuori dal tempo e lo ricongiunge alla vita eterna: tale rinascita di tipo mistico si traduce nel raggiungimento di un livello superiore di esistenza, ossia nella trasformazione da essere corporeo a essere spirituale.