This paper examines the urban space as an ecology of anxiety in post-9/11 literature. After the atomic bomb drop on Hiroshima in August 1945, survivors testified of experiencing prior to the bombing an anticipatory trauma known as bukimirooted in the belief that a catastrophic event was forthcoming. Paul K. Saint-Amour suggests that similar experiences to bukimi are not exclusive to the residents of Hiroshima but came to structure post-war urban experience as a result of a nuclear condition wrought by the Cold War. My paper explores whether a contemporary bukimi can be identified in post-9/11 literature. The post-9/11 novel—works which directly or indirectly acknowledge the terrorist attacks—present familiar but ambiguous forms of risk engendered by the threat of terrorism and maintained in the form of an urban-originated anxiety. This anxiety is rooted in the spectre of an event that’s never total or conclusive—an event that promises witness testimony and the maintenance of traumatic memories, but which also eclipses calamitous structures (like global warming) that are gradual and continuous. To unravel this contemporary species of bukimi, my paper examines depictions of the urban space in the post-9/11 literature of Foer and McEwan.

Une voie de jonction entre comprendre et expliquer

This paper argues that research in Buddhism must have a soteriological focus. To demonstrate this, an overview of the Cūḷamālunkya Sutta (MN 63) is presented. This sutta consists of a conversation between the Buddha and one of his students, and it reveals that Buddhism’s topics of inquiry must address how one can be free from suffering. The implication of this conversation – the soteriological focus – seems to suggest that Buddhist research excludes topics in metaphysics, such as addressing the nature of the universe (if it has a beginning or an end, if it is finite or infinite, and so forth), or the nature of the self. Soteriology seems to suggest that ethics is the only focus of research in Buddhism; that is, to know how to be free from suffering, one must study how one should live and conduct oneself. Though this appears to be the case, this paper will show that research in Buddhism is not limited in this manner. Instead of excluding metaphysical research entirely, Buddhism instead excludes research that is done for its own sake; topics must therefore be researched for the sake of soteriology. Thus, the research implication of the Cūḷamālunkya Sutta is not that certain topics are unable to be researched, but rather that a qualification of soteriology is attached to topics of research.

En quoi les sciences de l’humain se distinguent-elles des sciences de la nature ?

Urban Planning as Interdisciplinary Research in Human Studies

Recherche en droit fiscal

Dans cet article, nous soutiendrons que le Yi Jing présente une conception d’un devenir qui n’est pas seulement constant, mais différentiel, tout comme chez Gilles Deleuze dans ses livres Différence et répétition et Le bergsonisme. Nous trouvons particulièrement intéressant que Deleuze et les auteurs du Yi Jing mettent le concept du devenir (ou du changement) au premier plan de leurs spéculations et au fondement de leurs ontologies. Bien qu’il y ait de différences marquantes entre la philosophie deleuzienne et la philosophie sous-jacente dans le Yi Jing, fondamentalement, la « répétition de la différence » chez Deleuze et le « changement perpétuel » dans le Yi Jing reviennent au même. Par cet article, nous espérons pouvoir combler quelques lacunes quant aux connexions entre la philosophie occidentale et la philosophie orientale. Un autre objectif consiste à apporter quelque chose de nouveau à la littérature secondaire. Il y a peu de recherches consacrées à la comparaison Philosophie Deleuzienne / Philosophie Chinoise, alors nous espérons apporter une contribution à la littérature comparative en philosophie, ainsi qu’à la littérature secondaire sur Deleuze et le Yi Jing respectivement.

Scientism and the Growing Divide Between the Humanities and the Sciences