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02 FEBRUARY 2016

After Accelerationism: The Xenofeminist Manifesto

"Xenofeminism is gender-abolitionist...Let a hundred sexes bloom! ...[And, let's] construct a society where traits currently assembled under the rubric of gender, no longer furnish a grid for the asymmetric operation of power… You're not exploited or oppressed because you are a wage labourer or poor; you are a labourer or poor because you are exploited..."

(The Laboria Cuboniks collective, 11 June 2015, &&& Journal)



2015 • accelerationism • alien future • alienationalternative visions • aporias of difference • artificial wombs • becomingbody politicsbrave new world • class exclusion • counterculturecritical reinterpretationcyberfeminismdehumanisationdystopian futureearly 21st century • emancipatory potential of technology • exclusionfeminism • foundationalism • freedom from • freedom to • futuristic visiongender politics • gender-abolitionist • groundless universalism • human sexual experience • identity politicsImmanuel Kant • Laboria Cuboniks (collective) • liminalitymanifestomathematical abstractionmeaning-contextsmediated representationmutant sciencenetwork society • Nicolas Bourbaki • nodes of collective agreement • objective realityporous boundaries • prometheanism • protean ambition • race exclusion • radical recomposition • rationalityreterritorialisationselfhood • sexes • state of alienation • synthetic hormones • techno-utopiatechnoculture • technological alienation • transect • transfeminist perspective • transfeminist political project • transgender • transits • transmodernity • transtemporal • visions of the future • xenofeminism • xenofeminist • xenofeminist manifesto • XFM


Simon Perkins

Umberto Eco: The Virtual Imagination

"But many internet programs suggest that a story is enriched by successive contributions. … This has sometimes happened in the past without disturbing authorship. With the Commedia dell'arte, every performance was different. We cannot identify a single work due to a single author. Another example is a jazz jam session. We may believe there is a privileged performance of 'Basin Street Blues' because a recording survives. But there were as many Basin Street Blues as there were performances. ... There are books that we cannot rewrite because their function is to teach us about Necessity, and only if they are respected as they are can they provide us with such wisdom. Their repressive lesson is indispensable to reach a higher state of intellectual and moral freedom."

(Umberto Eco, 7 November 2000)



2000authorial signatureauthoritative workauthorship • Basin Street Blues • biographybooks • books-to-be-read • booksellersbookstoresCinderella • closed universe • Commedia dellarte • comprehending languagecomputers • copying machine • e-bookelectronic literatureencyclopaediaend of booksend of print • enriched by successive contributions • every performance is different • evolving formfairy talefatefolioFranz Kafkafuture of the book • god passed over • grammatical rulesheroeshypertexthypertext fiction • hypertextual programme • hypertextual structures • Immanuel Kant • infinite possibilities • infinite texts • intellectual freedom • intellectual needs • jazz jam session • Les Miserables • library catalogue • linear narrative • linearityLittle Red Riding Hoodmanuscripts • moral freedom • Napoleon Bonapartenatural language • necessity • new forms of literacy • obsolete form • open work • Penguin edition • photocopierprint on demand • printed books • printed version • privileged performance • publishing houses • publishing modelreaderly textsreading • reading process • revisionscanningselectionshift to digital • single author • specificity of print • systems and text • tailored consumer experience • texts which can be interpreted in infinite ways • theories of interpretation • tragic beauty • tragic literature • Umberto Eco • unlimited texts • utilitarian value • Victor Hugo • War and Peace • Waterloo • William Shakespeare


Simon Perkins

Aesthetic disinterestedness: axiom of modern Western aesthetics

"The concept of aesthetic disinterestedness is surely one of the axioms of modern Western aesthetics, if not its central principle. Developed mainly in the eighteenth century in the writings of Alison, Shaftesbury, Addison, Hutcheson and others of the British school, the notion of disinterestedness denoted the perception of an object 'for its own sake.' This central idea became the mark of a new and distinctive mode of experience called the aesthetic, a kind of experience that was distinguished from more common modes, such as practical, cognitive, moral, and religious experience. During the same century many of these writers grouped what we now call the fine arts into a generally accepted set in which they were all organized by the same principles and could be compared with one another.[1] Finally, in the latter part of the century and especially in Germany, the general theory of the fine arts achieved the status of a separate discipline and, in the work of Kant, came to occupy a distinct and integral place in a philosophical system. Kant's formulation of disinterestedness is generally regarded as definitive:

'...[T]aste in the beautiful is alone a disinterested and free satisfaction; for no interest, either of sense or of reason, here forces our assent...Taste is the faculty of judging of an object or a method of representing it by an entirely disinterested satisfaction or dissatisfaction. The object of such satisfaction is called beautiful.'[2]

...What might we say is the historical significance of aesthetic disinterestedness? Disinterestedness served to identify intrinsic normative experience. As first developed it was used in a moral context to help the recognition of things and actions that were good in themselves, apart from their usefulness. Thus Shaftesbury, who, along with Hutcheson and Alison, was one of the principal contributors to this view, contrasted 'the disinterested love of God,' a love pursued for its own sake, with the more common motive of serving God 'for interest merely.' The disinterested love of God has, then, value that is entirely intrinsic.[3] When applied to the experience of beauty, it denoted the same recognition of intrinsic value. There is a valid insight here, for we often find ourselves valuing a work of art for its own sake. Somehow the value of good art seems to be self-contained. The work commands respect and admiration in itself, apart from practical considerations such as monetary value, the conferring of social status, or its association with the hand of genius."

(Arnold Berleant and Ronald Hepburn, Contemporary Aesthetics)

[1] Paul Oskar Kristeller, "The Modern System of the Arts," in Renaissance Thought II (New York: Harper & Row, 1965), pp. 163-227.

[2] Immanuel Kant, Critique of Judgment (l790), Sect. 5. For an extended critical account see A. Berleant, "The Historicity of Aesthetics I," The British Journal of Aesthetics, Vol.26, No.2 (Spring 1986), 101-111; "The Historicity of Aesthetics II," The British Journal of Aesthetics, Vol.26, No.3 (Summer 1986), 195-203; and "Beyond Disinterestedness." The British Journal of Aesthetics, 34/3 (July 1994).

[3] Anthony, Earl of Shaftesbury, Characteristics, ed. Robertson (London, 1900), II, 55, 56. The definitive discussion of this history is Jerome Stolnitz, "On the Origins of 'Aesthetic Disinterestedness'," The Journal of Aesthetics and Art Criticism, XX, 2 (Winter 1961), 131-143. The history of the idea of disinterestedness continues to be debated. See my Art and Engagement, Ch. 1, esp. n. 3, pp. 215-216.


18th centuryaesthetic disinterestednessaesthetic experienceaesthetics • Anthony Ashley-Cooper • appreciative experience • Archibald Alison • Arnold Berleantart for arts sakebeauty • British school • cognitive experience • critique of human actions • Dabney Townsend • David Hume • disinterested love • disinterested satisfaction • disinterestedness • dissatisfaction • experience of beauty • fine arts • Francis Hutcheson • George Dickie • god • human creations • Immanuel Kant • intrinsic normative experience • intrinsic value • Jerome Stolnitz • John Locke • Joseph Addison • judgement • moral experience • Paul Oskar Kristeller • practical experience • religious experience • Remy Saisselin • Ronald Hepburn • taste • usefulness • Western aesthetics


Simon Perkins
01 DECEMBER 2013

Ways of Thinking and Organisational Causality

"There are several types or ways of thinking. Each of these ways of thinking comes with its own set of assumptions, or paradigms, that, while making the thinking process work efficiently, also constrains the process to a particular view of causality, organization, and management's and members' roles in an organization. These types of thinking have their roots in natural sciences, social sciences, and philosophies. They can become so pervasive and dominant in management discourse that they become invisible, being applied without consideration for their assumed causality. Clearly identifying and classifying types of thinking raises awareness of what thinking is actually taking place, and at the same time challenges management to improve their thinking based on this knowledge of thinking."

(Kim Korn, Create Advantage Inc.)



analytical thinking • assumed causality • autonomous human choice • business management • business organisation • causalitycompetitive advantage • competitive positioning • complex responsive processes thinking • complexity science • decision making • formative causality • Georg Hegel • Hegelian philosophy • holistic thinking • identity-difference thinking • imaginative thinkingImmanuel Kant • inside-out thinking • insightintuitionIsaac Newton • Kantian philosophy • knowledge of thinking • knowledge paradigm • management discourse • mechanistic perspective • natural causality • natural sciences • natural systems • organisation causality • organisation evolution • organisational behaviourorganisational capabilities • organisational causality • organisational dynamics • outside-in thinking • part-whole thinkingphilosophypsychological perception • rational choice thinking • rationalist causality • rationalist perspectiverationalist traditionsocial sciencestrategic thinkingsynthetic thinking • system-environment thinking • systemic process thinking • systemic thinking • systems approach • systems science • systems thinking • thinking roles • thinking styles • transformative causality • types of thinking • ways of thinking


Simon Perkins
03 MARCH 2013

The trouble with Kant's spatial metaphor

"In consequence of this revolutionary assertion Kant states that: 'Space is not an empirical concept which has been derived from outer experiences.' (B/38) On the contrary: '…it is the subjective condition of sensibility, under which alone outer intuition is possible for us.' (A/26; B/42)

In other words, Kant asserts that space (and time) are not objective, self–subsisting realities, but subjective requirements of our human sensory–cognitive faculties to which all things must conform. Space and time serve as indispensable tools that arrange and systemize the images of the objects imported by our sensory organs. The raw data supplied by our eyes and ears would be useless if our minds didn't have space and time to make sense of it all. ...

Kant's view of space (and time) is the groundwork of his Critique [of Pure Reason], However the inseparable bond he claimed between geometry and the nature of space serves to undermine his case rather than support it. ...

When Kant refers to geometry, he must mean Euclidean geometry, since Non–Euclidean geometry, the brainchild of the 19th Century, was unknown to him. Hence space, in Kant's philosophical system must conform to Euclidean geometry. Norman Kemp Smith, in his Commentary on the Critique, remarked that for Kant '…space in order to be space at all, must be Euclidean.'

Space, in Euclidean Geometry, is a concept which is independent of the attributes of our human minds and senses. The word Geometry is derived from Greek – geo 'earth', and metron 'to measure', namely 'earth measurement'. With such semantic–conceptual roots its hardly conceivable that Euclid regarded Geometry as divorced from an objective independent space."

(Pinhas Ben–Zvi, 2005, Philosophy Now)

Ben–Zvi, P. (2005). "Kant on Space." Philosophy Now, January/February 2005(49).


cartographic metaphor • Critique of Pure Reason • empirical concept • Euclidean geometryeyes and earsgeometryGottfried Leibniz • human minds • human perception • human senses • human sensory-cognitive faculties • Immanuel KantIsaac Newtonlogical-analytical paradigmmetaphors of reality • nature of space • Non-Euclidean geometry • Norman Kemp Smith • noumena • noumenon • objective independent space • objective knowledgeobjective realityobjective world • outer experiences • philosophical system • self-subsisting realities • semantic construct • sensory organs • space and timespatial metaphorsubjective conditiontime


Simon Perkins

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