Sense Of Existence Research Articles

Why Do We Desire and Fear Care: Toward developing a holistic political approach

Care is a human need and capacity without which we cannot survive and flourish. However, care is often underpaid and considered an excessive burden in the economy despite being socially valued. Philosophical and political perspectives on vulnerability are essential for understanding the continuous undermining of care in organizations and society. This article draws on the feminist psychoanalytic idea of embodied vulnerability, defined as our intrinsic dependence on others, to explain the ambivalence surrounding care in contemporary societies and organizations. The argument I develop in this paper is that this dependency is erroneously associated with a weakness we must avoid or ignore. Neoliberal ideology – a dominant influence permeating public life – casts such interdependency as a moral failure and juxtaposes it with the fantasy of the rational individual, who is disembodied and free of any social obligations. In the paper, I challenge this view and argue for a deeper social and political conceptualization of care as an alternative basis for understanding the constitution of organizations and society. I draw on psychoanalytic insights as a footing for this conceptualization and elaborate on how it allows us to reframe care not only as residing in the fabric of relations underpinning organizations and society but as in an existential sense giving life to them. As I conclude in the paper, such an expanded and holistic view of care might help us address our societies’ profound challenges.

The Representations of Ageing (Old Age) in German-Language Literature

The relevance to study the representations of ageing is conditioned by the necessity to understand the variety between generations, differences in age psychological attitudes and increased life expectancy, in particular in European countries. All this is reflected in fiction. The aim of this work is to outline the main features of artistic representations (indirect, «secondary» prototypes and images) of ageing (old age) in German-language literature of Germany, Austria and Switzerland, especially during modernism, postmodernism and the formation of modern society. The twentieth century in the literature is characterized by the development of such directions as modernism and postmodernism. The last one was originated as an ideological signpost associated with a certain unity of philosophical, theoretical, and methodological approaches. The concept of a human in these theories was marked by skepticism on the world caused by The First and The Second World Wars, sarcasm, irony, despair and hopelessness about the absurdity of the world. In the hieratic works of the twentieth-century German-language literature, representations of old age and gerontological motives were very rarely central. Therefore, in social, physical and psychological dimensions, the ageing process has become richer over time. Artistic representations of the elderly were mostly stereotyped. Since the early twentieth century the problem of depicting the elderly has acquired existential sense, postmodern view on human life, the search for human sense of life, human loneliness in society, the role of an individual in the periods before, during and after the two World Wars.

Marshall Sahlins, where are you? From the intellectual to the existential

Marshall Sahlins, where are you? From the intellectual to the existential

The Marble Bed by Grace Schulman

Reviewed by: The Marble Bed by Grace Schulman Helane Levine-Keating (bio) the marble bed Grace Schulman Turtle Point Press https://www.turtlepointpress.com/books/the-marble-bed/ 136 pages; Print, $18.00 A much respected and familiar figure in the American poetry community for decades, especially in New York, Grace Schulman served as poetry editor of The Nation from 1972 to 2006 as well as the director of Manhattan's iconic 92nd Street Y Unterberg Poetry Center from 1973 to 1985. While at the Unterberg Center, she oversaw and introduced readings by such esteemed poets as Ted Hughes, Louise Glück, W. S. Merwin, Margaret Atwood, Sharon Olds, and Octavio Paz, as well as initiating the annual "Discovery Poetry Contest" for poets who have yet to publish full-length collections. A distinguished professor of CUNY's Baruch College, a member of the American Academy of Arts and Letters, and a Frost Medalist for Distinguished Lifetime Achievement in American Poetry, Schulman is also the author of eight collections of poetry, the most recent of which, The Marble Bed, appeared in 2020. Running like an underground stream through The Marble Bed's stunning sixty-five poems in eight sections are the themes of long love lost, memory and grief and finality, and the jazz-inflected difficult upward climb toward renewal. These poems, often featuring fragile new possibilities in the wake of the death of a beloved husband after more than half a century of marriage, are elegies linking what has so recently been present and vital to what remains, just as in the introductory poem, "Orchid," a fuchsia moth orchid salvaged from a garbage bin becomes a symbolic opportunity to nurse a tenuous life back to vibrancy as the poet waters it and "strokes the crooked stem // that darts out to reveal wings whose vermilion, / burning against a window facing brick, / defies endings on this cold year's end." In "Happiness," ironically described as "a field of fireflies / that blink on-off-on" echoed three stanzas later by "the life together, / apart, together, / the long marriage, / oxymoronic // in its dank joy," the speaker declares "I choose [End Page 104] you" and "I take you" despite all this relationship's fluctuations, much as in the next poem, "The Sand Dancers," a faded youthful photograph revisits the previous depiction of life's vicissitudes in its question "how could they know the years would bring / losses, wars, together, apart, together?" Elegy and memory further comingle in "Fragments of a Marriage," which opens with "Fifty-seven years" and closes with the couplet "The finished painting that I knew / we'd never own when you lay perfect, complete," while "The Rooted Bed" poignantly depicts the husband's hand-hewn platform bed, reminiscent of Odysseus's, where "The bed is still in place" despite the husband's absence, though the speaker here feels it "quiver to put down new roots." How do we reconcile such loss but to accept, as this poet does, the existential sense of mutability in the closing lines of "Meteor," the last poem in this first section: "Nothing is new. / Nothing alive cannot be altered"? Moving from personal to collective loss in "Gone," the initial poem in The Marble Bed's second section, we are now looking through a Manhattan window at a Washington Square devoid of people due to the devastation wrought by the COVID-19 pandemic. The opening lines' enjambment, "From my window, I see the world / without us in it," quickly turns presence into absence, while in the fourth stanza the horrific daily news of COVID-19 victims forced to die alone without their loved ones surrounding them reverberates with its allusion to T. S. Eliot's The Wasteland: Around us, death: the numbers spin the mind.Fever dreams. The last breath held, alone.I hadn't known death had undone so many. Still, despite the scene's muteness, a sudden "mournful, prayerful sax / … unlooses notes / calls me to the window, and I hear / the sounds I can't imagine days without," as Schulman introduces into this ghostly scene the unexpected solace of human-made music. Similarly, "Because" conjures up the small hopeful signs of life despite "a wounded universe...

The character of Saint Joseph – in the service of Christian education?

Post-modernity, also referred to as postmodernism or late modernity, is a keyword used to describe contemporary social, cultural and religious changes. The first part of the paper presents the socio-cultural and religious context in which Christian education is provided. A fundamental question was put: can the character of St. Joseph still be an effective role model for the contemporary world in such an adverse context. Papal teachings were used when seeking the answer to this question, with particular focus placed on two documents: Redemptoris custos by John Paul II and Patris corde by Pope Francis. It was pointed out that particularly the latter, owing to its fresh approach and existential sense of its author, can provide guidance on where one should seek the answer to this question. There are no ready solutions concerning the way of talking about St. Joseph, so that Christian education does not become an empty, contentless general moral topos, with no consequence. Christian education, inspired by the character of St. Joseph, is a task to be performed by tutors at all times, especially those who try to present him as a living role model for their pupils.

Экзистенциальный подход к исследованию бытия цифрового поколения

The article examines the existence of the digital generation from the viewpoint of the existential approach. The author shows that digital technolo- gies expand a person’s connection with reality; he goes beyond his own physicality and overcomes spatial and temporal boundaries. Virtuality begins to be perceived as a continuation of reality, there- fore being-in-the-world is defined by the author as a “hybrid being”, which is a synthesis of virtual and everyday life of the subject. In the article, the author concludes that the blurring of the bound- ary between the real and the virtual actualizes the need of the individual for self-determination and self-creation, which are realized in being-with- another. Digital culture leads to the transformation of being-with-another, because in the virtual world the other is absent in his physicality, which makes it possible to hide the identity by creating digital pres- entations. The construction of virtual images allows the subjects to manifest different sides of the multifaceted “I” and overcome social categorization, which makes the communication process deeper in an existential sense.

Experiencing illness as a crisis by the caregivers of individuals with Prader-Willi Syndrome.

The behavioural phenotype of Prader-Willi Syndrome (PWS) implies a specific emotional and social-interactive burden for the caregivers of the individuals with PWS. The aim of the study was to perform an in-depth exploratory analysis of experiences of the familial caregivers of individuals with PWS. The study was carried out using a sociological methodology of the grounded theory (qualitative research). A purposively selected sample of 20 familial caregivers of children/adults with PWS was invited to take part in individual, semi-structured in-depth interviews which included questions pertaining to coping with problems arising from the condition, including its impact on social interactions, as well as to the meanings of PWS. The core category emerging from our analysis emphasized "experiencing PWS as a crisis". The phases in the process of experiencing PWS were specified, each of which is characterised by specific cognitive, emotional and social problems, implying relevant requirements in the care of individuals with PWS. I. Crisis in response to the diagnosis; II. Crisis in response to lack of control over the hunger of individuals with PWS; III. Crisis in response to the social milieu's failure to understand the nature of the condition; IV. Crisis in response to attempts to plan the future of individuals with PWS. The specificity of the PWS caregiver's experience is primarily determined by the need to reconstruct the entire family's lifestyle. The experiences of caregivers of PWS persons, at the time when they were available for study, had the characteristics of crisis. Moreover the psychosocial consequences of PWS were not subject to normalization and attempts to attribute any meaningful existential sense to the PWS were ineffective in the time period under scrutiny. Identifying phases of the PWS experience process from the perspective of the caregivers of individuals with PWS may be used to profile interventions supporting PWS individuals' families in a manner corresponding to the flow of the illness experience.

Reconciling the Conservation of Cultural Heritage with Rural Development

Reconciling the Conservation of Cultural Heritage with Rural Development

Indywidualność, wolność, czas: „język europejski” versus „język sowiecki” (i „postsowiecki”) w poezji Liny Kostenko

Taken together, individuality, freedom, and time are three fundamental categories in the value system of European civilization. The dissident discourse in Lina Kostenko’s poetry, which covers not only the Soviet, but also the post-Soviet period, is structured precisely around these three categories. If under the Soviet totalitarian regime these categories were subject to strict controls, nowadays they are losing meaning. In the meantime, the issue of Ukraine’s European integration (both political and cultural) is far from being solved. Poetry responds to these challenges through a complex “transformation” of ideas into images, symbols, metaphors. This article examines how different temporal dimensions — cosmic, historical, individual, and ancestral — have been interiorized in Kostenko’s poetry, reaching the dimension of authentic freedom in an existential (and existentialist) sense and the sublimation of this freedom through language-logos. In these forms in which time is being interiorized, one can recognize various philosophical references (especially the conceptions of time in Heraclitus and Saint Augustine, but also in Camus through the image of Sisyphus as well as that of the intellectual’s dissident and rebel nature). During various historical periods, Kostenko’s poetry reclaims the subjectivity of human existence, the right to sovereign existence in cosmic and historical time for an individual person as well as for an entire nation.

비대면 춤 공연에서 ‘라이브니스(Liveness)’의 주요 쟁점 고찰: 현장감과 관객성의 변화를 중심으로

This study focuses on the online dance performance resulted from the unprecedented shutdowns of spaces which had been a prerequisite for dance. Accordingly, the purpose of this study is to reveal how the audience is reconstructing the liveness of the dance in a situation where they cannot experience the dancers’ movements and the atmosphere of the scene firsthand. In this study, the sense of presence and audience are discussed as issues of non-face-to-face dance performance expressed through different types of media such as video and online. Here, liveness is analyzed focusing on changes in these characteristics. In this research, the concept of ‘real-time’, which stayed in place until the end of the experience of liveness, is changing from sharing the time when performance ‘is taking place’ to sharing the time to ‘watch’ the performance video, and the scope of communication ‘between’ the performer and the audience broadens as the communication occurs ‘among’ the audience. In case of the existing concept of ‘live streaming’ performance which means sharing content at the exact time of performance, the focus of the liveness was rather on the production of the video that could best utilize the site. In the end, the existential sense of liveness that the audience share the exact moment together on site is expanded and reconstructed through the digital media centering around the ‘emotional experience’ of the audience that they are sharing the present moment ‘or’ same site.

Macau no século XVIII coexistência e interculturalidade

the 18th century, Macao was a microcosm with very specific dynamics, where different authorities and varied powers converged resulting from the coexistence of two sovereignties in a single territory. The chronology under analysis is assumed to be a period of mutations for Luso-Chinese coexistence, coinciding with the strengthening of Qing dynasty tutelage, or even the creation of the “Canton System” which worsened the conditions of the city. However, the Portuguese community in Macao, represented by a mercantile oligarchy that controlled and governed the institutions of local power, such as the Senado da Câmara, managed to create and exploit several opportunities, playing with its marginal situation in the face of two empires in order to permanently renew their sense of existence. Thus, the analysis of attitudes, strategies, and permanent adjustments on the part of this local elite, especially in the face of the growing exercise of imperial influence, is essential for understanding the relations of coexistence and interculturality between the Portuguese-Asian community of Macau and the Chinese civilization during this period.

Метафизическая самоидентификация женщины-эмигрантки в повести В. Яновского "Любовь вторая" и романе Б. Поплавского "Аполлон Безобразов"

The aim of the research is to understand the “male” version of a woman in the prose of young emigrants: firstly, the metaphysical intuitions of female characters, and, secondly, the discovery of the metaphysical essence of a woman in the perception of characters and authors. The material of research is Vasilyy Yanovsky’s story “The Second Love” (1933) and Boris Poplavsky’s novel Apollo Bezobrazov (1932), and episodically Poplavsky’s novel Home From Heaven (1935). The main aspects of comparative analysis are the image of an emigrant woman (Yanovsky’s nameless heroine and Poplavsky’s Teresa) and the plot of her personal and metaphysical selfidentification (building a myth about her connection with God and the transcendent). The attitude towards explaining the female consciousness appears in the narration: the main narrators, carriers of the male consciousness, introduce the female “voice” (the heroines’ diaries) that objectifies and mythologizes women. In both works, the picture of the world is built in accordance with the world image of female characters: in the opposition “earth/heaven”, close to the symbolist dual world. The plots of the heroines recreate their personal and metaphysical self-identification – the search for their place in the earthly and metaphysical realities, identification of themselves in relation to God, and not to society – and the author’s test of the salvation of the metaphysical myth both for the women and for the male characters. Based on the classifications of the image of a woman in Russian culture (traditional type, demonic type, woman- heroine), the author has established that the image of an emigrant woman in Yanovsky and Poplavsky is closer to the traditional type. Although the heroines are not allowed to realize themselves in the sphere of the family, to fulfill their biological destiny, they are not the carriers of Eros, but victims of the male world, open to metaphysical spirituality. Allusions to the Mother of God bring together the heroines of Yanovsky and Poplavsky (Teresa’s intercession for other characters, the pregnancy of Yanovsky’s heroine). The author interprets the key event of Yanovsky’s story – the transformation of the heroine on the top of the Notre Dame Cathedral as a result of the appearance of God to her – as a rewriting of real events for the aim of self-justification and self-persuasion. Transformation is associated with the expectation of a child, pregnancy, and the divine meaning she has acquired is a miracle of a new life that has arisen inside her. However, the modern “Mother of God” does not fulfill her mission: the heroine of Yanovsky does not give birth to a new life and does not find her place in the world; she remains an emigrant in an existential sense. Teresa in Poplavsky’s novel is unable to overcome the collapse of the “paradise of friends”, to cement the existence of a small circle of people with spiritual efforts. In the novel Home from Heaven, Poplavsky shows a really established type of a modern woman: “earthly” temptresses Katya and Tanya, who do not become a salvation for the central character, like Teresa in the first novel. Poplavsky finds a tragic gap between corporality and the metaphysics of the feminine, Yanovsky sees in a woman the connection between the physicality and the metaphysical. Both authors agree on the idea of the doom of a woman in modern reality and the impossibility of transforming the world with the Eternal Femininity.

O cultivo da sabedoria interior: o encontro entre a espiritualidade humanista e a educação nos escritos de Erich Fromm

according to the German psychoanalyst Erich Fromm (1900-1980), spirituality should be understood as an attitude that aims at breaking away from egocentrism, a way out of oneself guided by the love of life, imbued with na existential sense and a defender of human diversity. With regard to education, Erich Fromm points out that the act of teaching is capable of awakening the potential skills of the learner’s own being, whose potential may be dormant in his or her own interior and that only some stimuli are required to be awakened. In this perspective, this paper aims to explain and analyze aspects of the interface between humanist spirituality and education based on Erich Fromm’s writings, emphasizing that the educational process should also encompass the individual’s spiritual dimension. As a methodological resource, we propose to carry out a theoretical-bibliographic analysis of the following works: Man for himself, The Heart of Man, Revoir Freud and To Have or to Be?, all authored by Erich Fromm, in addition to resort to the works of some commentators of this humanista psychoanalyst. Finally, we intend to show that the cultivation of inner wisdom is an essential aspect for the improvement of the learner’s own being, as it promotes the awakening of biophile consciousness.

Літературна специфіка біографічної кіноповісті: до питання жанрової спадковості

The genre heredity concept is articulated on the analysis example of I. Drach’s screen version of the biographical film story “I’m coming to you” (1970), dedicated to the 100th anniversary of Lesya Ukrainka. The film is marked by innovative approach of I. Drach as a scriptwriter to the image of the poetess. Contrary to the tradition of documentary film to interpret her biography in a certain matrix key (as a fighter and revolutionary), Drach tried to identify Lesya Ukrainka primarily as a private individual, as the woman who knew how to sacrifice herself for the sake of love. Without aiming to show in detail the entire biography of the poetess, the author of the film story chose only a small fragment of her life – four years 1897–1901. In terms of biopic genre heredity, the article observes how this biographical film presents possible ways of processing and contamination of available documentary material (letters, memoirs, reminiscences of contemporaries) and integral creation by Lesya Ukrainka (her poetry, translations, renditions). Hence, the biopic on the basis of multi-genre text material appears as a kind of intertextual plexus. At the same time, the film pays much attention to the feelings, thoughts, creative impulses and state of mind of the heroine. By analogy with the poetics of literary writing, the form of the poetess’ inner monologue was chosen in accordance with the portrait film genre. It is clear that through the prism of Lesya’s life and creative experience the personal attitude of the poet I. Drach emerges towards understanding and reproducing the figure of creative personality in art: the author’ vision logically leads to those biographical episodes that in the existential sense appear the most significant.

Pedagogical notion of (dis)continuity in learning and its critical-pedagogical potential

The goal of this paper is to research the pedagogical notion of discontinuity in learning, its pedagogical importance and discover the notion of pedagogical subject that is complementary to it. Discontinuity is closely related to the idea of negativity in its existential sense. Discontinuity and negativity in learning are investigated in their various forms and meanings, in order to understand the pedagogical approach to these phaenomena. Our approach is differentiated by approaches based on “school success”, since pedagogical authors such as J.F. Herbart, J. Dewey and A. English see negativity and its pedagogical potential in an existential sense. Based on these insights, we further ask which kind of pedagogical subject can embody discontinuity and negativity in learning. We find that specific ideas of (critical) theory, (dialectical) knowledge and (critical) subject are needed for that. These ideas open often unexplored possibilities for pedagogical theory and practice.

Projection-based integrators for improved motion control: Formalization, well-posedness and stability of hybrid integrator-gain systems

In this paper we formally describe the hybrid integrator-gain system (HIGS), which is a nonlinear integrator designed to avoid the limitations typically associated with linear integrators. The HIGS keeps the sign of its input and output equal, thereby inducing less phase lag than a linear integrator, much like the famous Clegg integrator. The HIGS achieves the reduced phase lag by projection of the controller dynamics instead of using resets of the integrator state, which forms a potential benefit of this control element. To formally analyze HIGS-controlled systems, we present an appropriate mathematical framework for describing these novel systems. Based on this framework, HIGS-controlled systems are proven to be well-posed in the sense of existence and forward completeness of solutions. Moreover, we propose two approaches for analyzing (input-to-state) stability of the resulting nonlinear closed-loop systems: (i) circle-criterion-like conditions based on (measured) frequency response data, and (ii) LMI-based conditions exploiting a new construction of piecewise quadratic Lyapunov functions. A motion control example is used to illustrate the results.

Comfortably Numb: A Short History of New Zealand Muslim Discourse and Thought

This article intends to sketch a history of some of the principle ideas, themes and values buttressing New Zealand Muslim thought and Weltanschauung. The argument is predicated upon the hypothesis that in defining religious and spiritual identity one of the most vital aspects to be taken into consideration are the multiple differences in epistemological, methodological and ontological assumptions as we try to comprehend the primary sources of religious knowledge and practice. In the first section of the article, the general heuristic and methodology of describing and demarcating the identities of Muslims, or ways of being a Muslim in New Zealand, in an existential sense, is presented. The second part discusses research that has detected and delineated Muslim identity among New Zealand citizens. The third section attempts to present an elucidation on some of the main topics underpinning the worldview of local Muslims, including the precepts of religio-communal authority, autonomy and agency, and ideas related to the conceptualisation and interpretation Islamic traditions.

Spiritual Practice & Experience: A Kind of Contemporary Art View Leading to Civilization

As a kind of perceptual sign of human spiritual dynamics and civilization height, “contemporary art” does not pursue the performing “sense of existence” under the spotlight, but leads to civilization and seeks its own “sense of belonging” through the current spiritual practice and exploration of the living noumenon of art — human— to the daily life world. Criticizing and deconstructing the traditional purist view of art, rejecting art for art’s sake, and promoting “art noumenon” to “existence noumenon” — value significance of Karl Popper’s so-called “Three Worlds”, which are mutually dependent and promoting, mutually opposite and complementary, has been historically awakened and highlighted. Among them, “world two (experiencing world)”, which is characterized by human spiritual practice and behavior experience, has the most life significance and artistic value “from culture to civilization”. Define contemporary art from five key points combined with world two: reflecting the daily state of consciousness or mental state of human and society; highlighting the behavior, interaction, recognition of spiritual activities, and the everydayness of the effect on three worlds; an existing way of perceptually mastering the world; a symbol of apperception, personification, and living humanity world; and an artistic and dynamic world of connecting and driving the three worlds. Its fundamental logic is that: experience is cognition, that is, the continuous unity and dynamic unity of expression; it is the highest belonging and value conversion of culture leading to civilization; it is the true art that pursues truth, discovers possibility and highlights human nature.

Negotiating Existential Concerns of Death and Meaninglessness through the Grotesque in Oscar Wilde’s The Canterville Ghost

Grotesque and existentialism in the field of literature generally raise four points. On the one hand, the grotesque has always been associated with negative connotation elements that usually include deformity, death, violence or monstrosity. In fact, the grotesque often carries pejorative connotations for it challenges traditions and deviates from what is accepted as the norm. On the other hand, existentialism, traced way back to as early as the 19 th century, often question the meaning of life and struggle with the anxiety of death while constantly looking for ways to justify one’s existence in a world that is filled with pessimism. Thus, this paper aims to find a point of convergence between existentialism and the grotesque by primarily focusing on how the male protagonist, Sir Simon in Oscar Wilde’s The Canterville Ghost employs the grotesque as a way to deal with existential concerns as pointed out by Irvin Yalom namely death, meaninglessness, freedom and existential isolation with an emphasis on the first two concerns. Three grotesque elements, specifically, Bakhtin’s carnivalesque, Thomson’s exaggeration, and Kohut’s narcissism will be studied alongside the two existential concerns, death and meaninglessness. By focusing on grotesque and existential elements, the paper will illustrate how the male protagonist is able to rely on the grotesque to subdue his fear and terror brought upon by the existential concerns in order to justify his sense of existence. Keywords: Oscar Wilde; Existential Concerns; Carnivalesque; Grotesque Body; Extravagance

“Dear World Religions 101 Professor: Some Essentials About Non-Essentializing”

Thirty professors gathered for a 2017 National Endowment in the Humanities summer institute, “The Challenges of Teaching World Religions,” to confront complexities and nuances, hegemonies and political intrigue, hypocrisies and paradoxes–as these and other challenges play out in the present state of Religious Studies. This is the story of one participant’s attempt to practically apply often abstract or esoteric expertise in the 101 classroom. Modern comparative religious study is modeled on biology, which presumes an unchanging essence. However, World Religions professors must accept that religions change and vary, so beyond the inception of founding texts and principles, in an existential sense, there is no stable essence in lived traditions. Therefore “religion” can never be essentialized into an undisputed whole, so “religions” should best be kept as a plural. As an example for World Religions pedagogy, NEH participants scrutinized blindspots that became visible with greater exposure to the diversity (political, historical, experiential, ritualistic, creedal) within each religious tradition, especially as they are actually practiced by various adherents, so hearing from a range of guest speakers, visiting sites, and using a range of World Religions textbooks modeled a twenty-first century pedagogy for teaching World Religions without the monocular “having the right answer” syndrome. Seeing religion not only as a path of wisdom, but also as an exercise of power, seminar participants examined the invisible assumptions of hegemonies, and made imaginative leaps to the experiential reality of selected world religions–all the while, having epistemological humility.