Definitive Text Research Articles

Anthropocentrism in Contemporary Chinese Dictionary: A Synergic Perspective of Critical Lexicographical Discourse Studies and Systemic Functional Linguistics

Abstract Critical Lexicographical Discourse Studies (CLDS) view the dictionary as a discourse and emphasize an ideological, ethico-political dimension to the lexicographical process. Combining CLDS with Systemic Functional Linguistics, this paper looks into how anthropocentrism is manifested linguistically in Contemporary Chinese Dictionary (Seventh Edition), the most influential authoritative general-purpose Chinese dictionary, by examining the transitivity and appraisal patterns in the definition texts concerning animals and plants. The analysis shows that animals and plants are seldom assigned agency in their own right and that the animals and plants are evaluated either positively or negatively according to whether they are useful to the human beings while their intrinsic value is ignored. In particular, animals are highlighted for their agricultural and medicinal use and plants for their medicinal and ornamental value. However, compared with its previous editions, the dictionary has shown an enhanced awareness of environmental protection by deleting the encyclopaedic information that describes the use of some rare animals’ meat, bones and fur. It is argued that, although modern general-purpose dictionaries are increasingly corpus-based and descriptive, their role in shaping social values and stances cannot be disregarded. Dictionary makers need to balance what words mean with what they can be said to mean or be allowed to mean (Moon, 2014). The study contributes to unmasking and denaturalizing the hidden ideology in colony texts such as the dictionary, enhances a critical use of dictionaries and helps develop the theory of critical lexicography and emerging ecolexicography.

A Catalog of Edgar Allan Poe Manuscripts Belonging to the Poe Museum, Richmond, Virginia; Part One: Letters

ABSTRACT While the Poe Museum’s collection of original Edgar Allan Poe letters and manuscripts is modest in number, it contains some especially significant pieces, including Poe’s early notes on Shakespeare and Milton, his autobiography, and what is quite possibly the last letter Poe wrote before his untimely death in 1849. A few of these documents are well known to scholars, but many, among which are some recent discoveries, are lesser known. This catalog, the first published survey of the museum’s holdings of documents from Poe’s hand, will provide a physical description, text, provenance, publication history, and commentary for each item. In some cases, errors made by previous transcribers will be corrected to provide the definitive text for each document. The authors intend this catalog to serve as both a resource for researchers of Poe manuscript material and a guide to the Poe Museum’s collection.

Ultrafast conformation-dependent charge transfer in N, N, N′, N′-tetramethyl-1,3-propanediamine: Effect of flexible carbon skeleton on electron lone pair interactions

Flexible three-carbon skeleton makes N, N, N′, N′-tetramethyl-1,3-propanediamine (TMPDA) an important diamine system to investigate the conformation-dependent electron lone pair interactions and charge delocalization. The charge transfer process linked to structural motions of the three-carbon skeleton has been monitored in real time by the Rydberg electron binding energy (BE) spectra of TMPDA coupled with quantum chemical calculations. Optical excitation to the 3p state with a 200 nm pump pulse initially generated a localized charge on one of the two nitrogen atoms that may partially transfer to the other one. Rapid internal conversion (IC) from the 3p to 3s state occurred within 430 fs, resulting in an initial charge delocalized 3s_h/3s_l population ratio of 23.6 %/76.4 %. A final 3s_h/3s_l (51.9 %/48.1 %) equilibrium proceeded within about 2.64 ps. The 3s_h (TTTT+, GG′TG+ and G′GG′G+) and 3s_l (GG′GG′+ and GG′G′G+) (see text for structure definitions) are identified as the extended and folded conformers, respectively. Two types of electron lone pair interactions, i.e., through-space interaction (TSI) and through-bond interaction (TBI), are found to coexist in TMPDA to drive charge transfer. The GG′GG′+ and GG′G′G+ structures exhibit TSI, while the TTTT+ structure shows TBI. The GG′TG+ and G′GG′G+ structures exhibit both TSI and TBI. Flexible three-carbon skeleton provide more opportunities for the two N-electron lone pairs to overlap in space (i.e., TSI), making TMPDA to be favorable for the most stably folded conformation.

إشكالية حديث الجارية: دراسةٌ حديثيةٌ نقديةٌ

The noble Islamic religion is the religion that Allah has chosen for His servants and commanded us to follow. There is no real contradiction in its definitive texts. This research, in fact, stems from the doctrinal problem caused by the hadith al-jariyah (Hadith of the Slave Girl). In the Islamic creed, as affirmed by the early generations and later scholars, and agreed upon by the Islamic nation, it is established that Allah, the Exalted, does not resemble His creations. He is the Creator of space, time, the heavens, and the earth, and therefore, He does not need space, time, or anything from His creations. It is impossible for Him, Glorified and Exalted, to be contained or confined in the heavens or any other place. However, the apparent meaning of the hadith al-jariyah is misleading, suggesting a resemblance between Allah and His creation. It implies that Allah, the Exalted, is contained in a place, namely the heavens. This contradicts the clear verses of the Quran and authentic Hadith, as well as the consensus established in the works of scholars and the rational evidence that Allah does not need anything from His creations. In this study, the researcher employed three methodologies: the inductive approach, analytical methodology, and critical methodology. The inductive approach was used to explore the foundational heritage for information related to the topic from available books. The analytical methodology was employed to scrutinize the extracted information from its sources, aiming to understand its elements and intricacies in order to place it in its proper context. The critical methodology involved reviewing the extracted information from its sources to verify the accuracy of its elements and the soundness of its content, integrating them into the overall analysis. From this research, it is found that the hadith al-jariyah cannot be relied upon to prove the concept of place or any limitation for Allah, as it reveals the extent of disturbance and complexities within it, preventing its use as evidence in doctrinal matters.

العرف كمصدر تشريعي وأثره في إطار الشريعة الإسلامية والقانون الوضعي

This research aims to shed light on customs as a legislative source in both Islamic and statutory law. Customs are considered one of the legislative sources under the provisions of Islamic Sharia and statutory law, and they have an impact on both, in addition to the authority they hold as evidence. The research examines the advantages, pillars, and effects of customs. Islamic scholars have paid significant attention to customs, setting regulations for them, and considering them a legitimate source as long as they do not contradict a definitive text or legitimate evidence. Customs have also influenced secular laws and have been an important source for them. Unlike statutory law, customs in Islamic jurisprudence are subject to strict conditions, whereby the beneficial custom is approved, and the harmful one is annulled. However, secular law, which makes custom binding on individuals, may adopt both beneficial and harmful customs due to the lack of distinction between them, provided they are consistent with the law and do not contravene public order. Islamic jurisprudence requires the presence of the moral element in customs, without addressing the material element, unlike secular law which requires the presence of both material and moral elements. As a result of the variations in customs within a single country according to regions, the legal unity of customs is negated, contrary to the law. Additionally, some sections of the law do not align with customs, as is the case with penal law where there is no punishment except by text, whereas custom is considered in private, international, civil, administrative, and constitutional law. The study recommends examining examples and applications based on customary practices, since customs are not documented. It suggests that authorities responsible for issuing fatwas and judicial decisions document the prevailing and practiced customs among individuals to rely on them during judgments, fatwas, and dispute resolution.

Visions and Revisions: The Multiple Lives of Mina Loy’s Lunar Baedeker

The editors of Mina Loy’s four collections of poems—Lunar Baedecker (1923), Lunar Baedeker and Time-Tables (1958), The Last Lunar Baedeker (1982), and The Lost Lunar Baedeker (1996)—all opted for a range of titles based on the same lunar imagery. However, the teleological and linear perspective on Loy’s Lunar Baedeker, leading from the original volume of Lunar Baedecker to the variation of Lunar Baedeker and Time-Tables, then to a final “last” version and finally to an ultimate “lost” version, should be reconsidered. While each collection offers a valuable insight into Loy’s work, none amounts to a stable, definitive text. Rather, they should be regarded as different versions of Loy’s poetic vision. Multiple layers of text are thus displayed, characterized by constant alteration and instability. This article argues that the notions of vision and reframing can be metaphorically applied to the multiple versions of Loy’s Lunar Baedeker, first through her own constant revisions and rewritings of her work, and then through the editorial process and critical approaches that reframed her poems and their reception over the years. I suggest that, despite various editorial attempts at containing and fixing her poems within the scope of a final collection, her poetry books are elusive and constantly evolving. The analysis of the multiple forms of Loy’s Lunar Baedeker, from her manuscripts in the archives of the Mina Loy Papers to her printed collections, and to recent digital versions of her poems, allows for a fruitful reframing of her work.

تغیرِ زمانہ اور تغیرِ حال کے سبب ظنی احکام اور فتاوی میں تبدیلی کے اصول و ضوابط اور عصر حاضر میں ان کی تطبیق

Issuing a verdict on a current situation and event in the light of Allah’s commands is called a fatwā. In Sharī‘ah, there is room for change in the fatwā due to the changes in the circumstances, which is clearly indicated by various definitive texts of the Qur’ān and Sunnah. The change in the fatwā means that the reasons for which a certain legal ruling was acted upon have changed, so the fatwā has also changed. That is, something that the early jurists had declared unlawful by their own reasoning, but later jurists declared it permissible due to the change of circumstances. There are countless examples in front of us in which the previous ruling of something has been abandoned and a new ruling has been issued. And this change has been going on from the era of the Prophet to the present era. There are four reasons on the basis of which change can be made in the fatwā: ratio-legis, custom, necessity, and blocking the means. It has always been the opinion of Muslim jurists that a woman cannot perform Ḥajj without a maḥram (a male family companion with whom marriage is prohibited), however, the scholars of the present era have given this fatwā that if a woman’s husband or maḥram gives her permission to go on the journey of Ḥajj without a maḥram, then it is permissible. The reason for this change in the fatwā is that the cause of the prohibition of traveling without a maḥram, i.e., the fear of corruption, is no longer found. A woman can safely perform the obligatory Ḥajj by choosing modern means of travel and secure accommodation without a maḥram. Those fatwās that are based on the Qur’ān, Sunnah and consensus of the Ummah, there is no room for change in them. However, only those fatwās that are based on analogy, reasoning, custom and habit, etc., can be changed according to the changing circumstances, which is in accordance with the Sharī‘ah. Therefore, it is the duty of the scholars and intellectuals to examine the new issues arising in their era in the light of these four cases of change in the fatwā and issue such a fatwā that makes things easier.

고전시가 대중화 현재화의 양상과 방향 탐색

Classical poetry has become a highly challenging literary genre today, but originally, it was an art form that combined music and literature and received love from various classes of the society. Valuable efforts to popularize and update classical poetry include the following: recordings and videos of Sijochang & Gagokchang as daily Gugak by the National Gugak Center; King records’ Gagok and Gasa wonryu; Hyangga and Goryeogayo for children from Gugak FM Inc.; Synnara record’s Gyeonggi 12 Japga; various albums like Seoul Performing Arts Comapany’s “Sanwhaga”, Jeongeup Municipal Gugak Troupe’s “Sangchungok” and “Jeongeup Love Song”, and Songolmae’s “Cheoyong’s Sorrow”; music videos including Moon Sook-hee’s “Cheongsanbyeolgok”, theatrical performances like Lee Yun-taek’s “Dosolga”, and various dance and music performances in cities like Gyeongju, Buyeo, Samcheok, Ulsan, and Pohang. These are all significant contributions to the promotion and modernization of classical poetry. Unfortunately, since there was no systematic evaluation and support for the works, they were not very memorable to the public. However the film “My Love, Don’t Cross That River” (5 million viewers), the movie “Ssanghwajeom” (3.78 million viewers), and the SBS historical drama “Seodongyo” (from 2005 to 2006, viewer rating 21.4%), which used video effects effectively, were popular successes.
 The main points emphasized in this paper as part of the effort to popularize and modernize classical poetry are as follows: proactive development of related cultural heritage travel routes, the development of content that combines history and literature, the restoration and reenactment of original performances, enhancing historic, on-site, and dynamic experiences in secondary school curricula, exhibition promotion using characters and calligraphy, building archives through the establishment of classical poetry museums, and the continuous discovery and adaptation of original storytelling in classical poetry. First and foremost, scholars should establish definitive source texts in modern- language for classical poetry (especially Goryeogayo and Hyangga) included in secondary school curricula and the works targeted for popularization. Subsequently, education and explanations should not merely dwell on simple interpretations of the works but should vividly evoke history and expand literary imagination. The goal should be to convey the works in an easy and engaging manner, enabling them to resonate with the joys and sorrows of today and stand the test of time. For example, 〈Woojeokga〉, which contains the narrative of monk Youngjae’s awakening of 60 thieves, says, “The poem I wrote, let alone the group of 60 thieves/Not even a single heart was touched/So I will have to sell my computer and hide deep in the mountains” (Lee Seung-ha, 〈Woojeokga〉), Likewise, “Cheongsanbyeolgok” is transformed into a modern interpretation as “Living, living for capital, living for capital / Eating heads and legs, living for capital / Yalri-yalri yalrang-syeong yal-lari yal-lara” (from Park Nam-chul’s poem “Living for capital”), offering good examples of how classical poetry can be adapted into contemporary meaning.

Conjecture and Certainty and Their Role in the Realization of Faith


 
 
 
 ABSTRACT
 
 Man, according to his nature, loves certainty in everything, especially in matters of belief, and takes various ways to remove doubts and illusions from his intellectual imagination. The Holy Qur’an paid great attention to this aspect, and urged the Muslim to have firm faith that would not be shaken by the likeness of skeptics, and he used the term “conjecture.” Which comes with the meaning of certainty in addition to the word certainty, and praised those who built their faith on certainties. The link between the words of suspicion and certainty is very strong in achieving faith, and this link goes back to the importance of the Arabic language in explaining the ways of knowing things, where the Holy Qur’an often uses these indicative words On certainty in the positions of the Islamic faith. It should be known that matters of belief cannot be built on speculations, rather they must be based on certainties, which emanate from definitive texts, because certainty alone is what saves its owner from peril and from falling into suspicions and illusions. This research comes as a study of the words of conjecture and certainty and their connection in verifying faith, and then arriving at the most important results desired in the research, if Allah willing.
 
 
 

Beating Children to Pray: Between Shari’a Purposes and Psychology

The aim of this paper is to clarify the Sharia's position on beating children as a tool in establishing a commitment to prayer. It will do so in light of the Maqasid doctrine in Islamic jurisprudence and in light of the relevant texts in the Sunnah, in addition to the opinion of psychologists. By using the descriptive analytical methodology, which lead the researchers to a number of conclusions including: the absence of any definitive religious text in Islam advicing parents to use beating on the issue of prayer, and that mild to moderate beating is not a safe approach as it endangers the mental and biological development of the brain in addition to increasing risk to the child's psychological, social, behavioral and cognitive growth both on the short and long term. Moreover, the researchers found beating to be a hindering factor in the parenting and educational process due to its negative impact on academic and cognitive accumulation, rendering the use of beating to be countercry to the maqasid of Sharia as it jeopardizes the faith, the life (Nafs), the intellect ('Aql), and the honor/lineage ('Erd), which the Sharia came to preserve.

LEGAL DECONSTRUCTION OF TAX AUDIT ON THE TAX-PAYER’S REFUND APPLICATION FOR TAX OVERPAYMENT IN INDONESIA

There is still an empirical and philosophical juridical gap in tax audits on Overpayment Tax Returns (SPT) as referred to in Article 17 and Article 17B of the KUP Law. It is necessary to conduct philosophical research in the field of non-positivistic law with the method of legal deconstruction and use the theory of justice as fairness that John Rawls has put forward in answering the two existing problems. This study yields two conclusions. First, legal texts related to Article 17 and Article 17 B of the KUP Law and Regulation of the Minister of Finance Number 17/PMK.03/2013 in conjunction with Regulation of the Minister of Finance Number 184/PMK.03/2015 in conjunction with Regulation of the Minister of Finance Number 18/PMK.03/ 2021 does not meet the theory of justice as fairness to taxpayers. Second, it is necessary to carry out legal deconstruction of Article 17B of the KUP Law so that a definitive legal text in tax audits is produced based on the theory of justice as fairness. It is recommended that there be reforms to tax laws and regulations related to the provisions on the examination of Overpayment Tax Returns (SPT) that take into account the following matters, among others, the abolition of the 12-month audit period of Overpayment Tax Returns (SPT) while maintaining the same examination period and equal treatment of administrative sanctions in exchange for interest fairly.

Intentions, Extensions

Translation and editing may be defined as highly similar practices yielding an independent text that bears a relationship to other texts. This article offers examples from the author’s ongoing project A Sauvage Reader to demonstrate how it may be possible to emphasize the bonds of correspondence that emerge, via translation and editing, between texts, as opposed to anxieties about the search for and fidelity to a definitive text.

LEGAL DECONSTRUCTION OF TAX AUDIT ON THE TAX-PAYER’S REFUND APPLICATION FOR TAX OVERPAYMENT IN INDONESIA (PART 2 OF 2)

There is still an empirical and philosophical juridical gap in tax audits on Overpayment Tax Returns (SPT) as referred to in Article 17 and Article 17B of the KUP Law. It is necessary to con-duct philosophical research in the field of non-positivistic law with the method of legal deconstruction and use the theory of justice as fairness that John Rawls has put forward in answer-ing the two existing problems. This study yields two conclu-sions. First, legal texts related to Article 17 and Article 17 B of the KUP Law and Regulation of the Minister of Finance Number 17/PMK.03/2013 in conjunction with Regulation of the Minis-ter of Finance Number 184/PMK.03/2015 in conjunction with Regulation of the Minister of Finance Number 18/PMK.03/ 2021 does not meet the theory of justice as fairness to taxpay-ers. Second, it is necessary to carry out legal deconstruction of Article 17B of the KUP Law so that a definitive legal text in tax audits is produced based on the theory of justice as fairness. It is recommended that there be reforms to tax laws and regula-tions related to the provisions on the examination of Overpay-ment Tax Returns (SPT) that take into account the following matters, among others, the abolition of the 12-month audit pe-riod of Overpayment Tax Returns (SPT) while maintaining the same examination period and equal treatment of administrative sanctions in exchange for interest fairly.

The Categorization Heuristic

The Categorization Heuristic

Response to “Jorge Luis Borges in Turkish: Magical Realism in a Politically-and-Poetically Motivated Literary Field” by Ceyda Elgül

Response to “Jorge Luis Borges in Turkish: Magical Realism in a Politically-and-Poetically Motivated Literary Field” by Ceyda Elgül Kurosh Amoui, Respondent This survey of Turkish translations of Borges is remarkable for two reasons, broadly speaking. First, it offers a window into the contemporary national literature of Turkey, and how the Turkish literary field (and the field of cultural production at large) must be contextualized within larger regional social and political frameworks. Second, it is part of the global reception of Borges, who certainly has become a canonical author of World Literature-travelling well beyond Argentina’s national borders. The overlapping of these two scopes has produced a comprehensive analysis that demonstrates how the reception of Borges in Turkey has been part of the globalization of “Latin American magical realism.” Borges’s own views on translation have been studied by Efraín Kristal and Sergio Waisman. I am quoting here at length the opening of Borges’s 1932 essay “Las versiones homéricas” (“The Homeric Versions”) that resonated with me when reading the closing of Elgül’s article: No problem is as consubstantial to literature and its modest mystery as the one posed by translation. The forgetfulness induced by vanity, the fear of confessing mental processes that may be divined as dangerously commonplace, the endeavour to maintain, central and intact, an incalculable reserve of obscurity: all watch over the various forms of direct writing. Translation, in contrast, seems destined to illustrate aesthetic debate. The model to be imitated is a visible text, not an immeasurable labyrinth of former projects [End Page 223] or a submission to the momentary temptation of fluency. Bertrand Russell defines an external object as a circular system radiating possible impressions; the same may be said of a text, given the incalculable repercussions of words. Translations are a partial and precious documentation of the changes the text suffers. Are not the many versions of the Iliad-from Chapman to Magnien-merely different perspectives on a mutable fact, a long experimental game of chance played with omissions and emphases? (There is no essential necessity to change languages; this intentional game of attention is possible within a single literature.) To assume that every recombination of elements is necessarily inferior to its original form is to assume that draft nine is necessarily inferior to draft H-for there can only be drafts. The concept of the “definitive text” corresponds only to religion or exhaustion. The superstition about the inferiority of translations-coined by the well-known Italian adage-is the result of absentmindedness. There is no good text that does not seem invariable and definitive if we have turned to it a sufficient number of times. Works cited Borges, Jorge Luis. “The Homeric Versions.” Selected Non-Fictions, edited by Eliot Weinberger, Penguin Books, 1999, pp. 69–74. Google Scholar Kristal, Efraín. Invisible Work: Borges and Translation. Vanderbilt UP, 2002. Google Scholar Waisman, Sergio. Borges and Translation: The Irreverence of the Periphery. Bucknell UP, 2005. Google Scholar Copyright © 2022 Canadian Comparative Literature Association / Association Canadienne de Littérature Comparée

الخطُّ العربيُّ من الأساطيرِ الغَيْبِيَّةِ إلى الجُهُودِ البَشَرِيَّة

No doubt, that Allah has chosen Arabic calligraphy to write the words of the Holy Qur’an, and gave it magnificence and beauty that was not available to any other calligraphy. So it with its exquisite geometric shapes paints some unlimited beautiful images, even it became an independent art. Arabs were satisfied with it for obscene images and nude statues, and this geometric formation became an aesthetic feature that gave Islamic civilization a special character throughout the ages. This transcendent beauty led a group of scholars to say that it descended from the divine in this wonderful image that is beyond the human capacity, and Arabic heritage books have been loaded with dozens of narrations in this field .This is what this research attempts to achieve, in order to differentiate between what is the metaphysical that needs a definitive text of proof and significance, and what is the human as a product of the cumulative efforts of the experiences of scientists and creators throughout the ages, which requires a rational, moderate position on the issue of the unseen generally, then to present a number of those narrations scattered in the wombs of the books of Arab heritage, and criticize them as a narration and knowledge. Then to mention those who borrowed Arabic calligraphy from the neighboring nations before Islam, and who developed it after Islam, until it became an Islamic industry par excellence, through the descriptive analytical method. In the end the research concluded with a number of results, the most important of them are: Belief in the unseen is a religious duty, provided that there is a valid evidence from the authentic revelation, which is lacking in the narrations that are filled inside the books of Arab heritage that attribute the development of Arabic calligraphy to a group of those who passed away, starting with Adam, peace be upon him. Some scholars have escaped from confronting this problem to the saying of revelation, which has no evidence for it, if it was by inspiration; there was no difference or development in it, as it did not happen in the Holy Qur’an. Most realistic narrations indicate that the Arabs borrowed their calligraphy from the neighboring nations, especially from the Nabataean script in the Anbar region. The bond between the writing and civilization is an inseparable bond, which is what was achieved for Arabs after the appearance of Islam, which makes us to say: It is an Islamic industry par excellence, and the follow-up of the efforts of Arab scholars in the field of developing Arabic calligraphy confirms that the calligraphy is a human industry, developed by the scholars who spent their ages in serving the sciences and arts in Arabic language.

The Constitutional Limit of Searching people Caught in the Act. A comparative Analytical Study between Egyptian and Palestinian Legislation: مدى دستورية تفتيش الأشخاص في حالات التلبس: دراسة تحليلية مقارنة بين التشريع المصري والتشريع الفلسطيني

Legislation at its various levels is keen to protect personal freedom, and based on that, this study was conducted to demonstrate the success of the Palestinian legislator in this, especially since he included in the Basic Law definitive texts that protect it and prohibit its infringement except according to specific legal controls, and no exceptions were made to them. On the other hand, the text of the Law Palestinian penal procedures for arresting and searching persons in flagrante delicto of committing crimes without this having a basis or exception in the Basic Law. The Egyptian texts of the Code of Criminal Procedures in these cases, and this became clear by following the analytical and comparative approach between the Egyptian and Palestinian legislations to show the contradiction between the texts of the Palestinian Basic Law and the Code of Criminal Procedures.

Doran Ross: The Scholar of Akan Art

Doran Ross: The Scholar of Akan Art

Intrinsic Dynamic and Static Nature of π···π Interactions in Fused Benzene-Type Helicenes and Dimers, Elucidated with QTAIM Dual Functional Analysis.

The intrinsic dynamic and static nature of the π···π interactions between the phenyl groups in proximity of helicenes 3–12 are elucidated with the quantum theory of atoms-in-molecules dual functional analysis (QTAIM-DFA). The π···π interactions appear in C-∗-C, H-∗-H, and C-∗-H, with the asterisks indicating the existence of bond critical points (BCPs) on the interactions. The interactions of 3–12 are all predicted to have a p-CS/vdW nature (vdW nature of the pure closed-shell interaction), except for 2Cbay-∗-7Cbay of 10, which has a p-CS/t-HBnc nature (typical-HBs with no covalency). (See the text for definition of the numbers of C and the bay and cape areas). The natures of the interactions are similarly elucidated between the components of helicene dimers 6:6 and 7:7 with QTAIM-DFA, which have a p-CS/vdW nature. The characteristic electronic structures of helicenes are clarified through the natures predicted with QTAIM-DFA. Some bond paths (BPs) in helicenes appeared or disappeared, depending on the calculation methods. The static nature of Ccape-∗-Ccape is very similar to that of Cbay-∗-Cbay in 9–12, whereas the dynamic nature of Ccape-∗-Ccape appears to be very different from that of Cbay-∗-Cbay. The results will be a guide to design the helicene-containing materials of high functionality.

Derrida on Exile and the Nation: Reading Fantom of the Other by Herman Rapaport

Reviewed by: Derrida on Exile and the Nation: Reading Fantom of the Other by Herman Rapaport James Martell Herman Rapaport, Derrida on Exile and the Nation: Reading Fantom of the Other, London Bloomsbury, 2021. 248 pp. As Rapaport explains, Derrida on Exile and the Nation is "a study of Jacques Derrida's lecture course, Philosophical Nationality and Nationalism: Fantom of the Other … given at the École des Hautes Études en Science Sociales (EHESS) during 1984–85" (1). For Derrida scholars, this will become a definitive text in the study of Derrida's complex investigation into the aporias and complexities of Western political thought, especially as they are embodied in the plurivalent German term Geschlecht. As is well [End Page 497] known, Derrida had planned a four-essay monograph on this term that slowly appeared, albeit in separate parts, during and after his lifetime, with the missing third part, Geschlecht III, being published in 2018. While David Farrell Krell already wrote an amazing study, Phantoms of the Other (2015), on the possibility of this full monograph on Geschlecht, Rapaport's volume distinguishes itself not only by focusing on this fascinating and undecidable term but also by trying to "relate the whole of the Fantom course's lectures and to contextualize them in terms of one another" (6). However, it would be a mistake to consider the book a simple recounting or relation of the Fantom course. As Rapaport's chosen title suggests, he has discovered two constant concerns during the course, and perhaps throughout Derrida's career as a whole: the nation and exile. What will be more interesting to the reader is the way Rapaport explains the Derridean problematization of these terms through a notion extrapolated from Derrida's own engagement with Heidegger and Trakl: the inceptual. As Rapaport explains in his consideration on the complexity of Geschlecht, especially given its etymological sense of hit, strike, or imprint (Schlag), "Derrida will become very attentive to Heidegger's innovation, by way of Trakl, of an account of an inceptual or latent Schlag whose disruption is gentle—a privative or withheld violence—given alongside a successive or manifest Schlag that is overtly violent and divisive" (10). Thus, Rapaport's focus on the term and dimensions of the "inceptual" is an attempt to rethink Derrida's notorious interest in the philosophical dimensions of the question of the origin, since his master's thesis, The Problem of Genesis in Husserl's Philosophy, through his first important works like Dissemination, and up to his focus on Geschlecht, as both a political and a gender question. In Rapaport's words: "Derrida is inherently fascinated by not just genus but genesis as a philosophical problematic" (148), which consequently makes deconstruction a writing or philosophizing inherently enmeshed in the question of the origin and its distinctions. This focus on the inceptual as the pre-originary allows Rapaport to create a direct connection between what he calls "Heidegger's inceptual philosophizing" (111) as a questioning of Being/beings, with Derrida's own "différance" as the original marking, first Schlag or Geschlecht. In this way, the inceptual becomes the pre-space where identity and difference converge or have not yet been distinguished, consequently giving to space a certain preeminence over time as a genealogical dimension. Given that the book is a relation of the seminar, its structure follows that of the course. After the introduction, where Rapaport explains his project and the plan of the volume, part 1 focuses on Derrida's own engagement with (1) the question of philosophical nationalism versus cosmopolitanism, (2) Adorno's return after the war, and the question of Germanness, (3) certain universalist tendencies in Tocqueville, Schlegel, [End Page 498] and the Greek poet Adonis, and (4) the problem of world and worldlessness in Arendt and Wittgenstein. Part 2 focuses more directly on the plurivalences and aporias of (5) the term Geschlecht, (6) the inceptual itself as a place of retreat, and, finally, on the idea of the nation as (7) promise and (place of) return. This more or less strict chronological structure does not prevent Rapaport from not only making connections that Derrida himself will make in later publications (like Khôra), but...