A Criticism of M. Siderits and J. L. Garfield’s ‘Semantic Interpretation’ of Nāgārjuna’s Theory of Two Truths

This paper proposes a critical analysis of that interpretation of the Nāgārjunian doctrine of the two truths as summarized—by both Mark Siderits and Jay L. Garfield—in the formula: “the ultimate truth is that there is no ultimate truth”. This ‘semantic reading’ of Nāgārjuna’s theory, despite its importance as a criticism of the ‘metaphysical interpretations’, would in itself be defective and improbable. Indeed, firstly, semantic interpretation presents a formal defect: it fails to clearly and explicitly express that which it contains logically; the previously mentioned formula must necessarily be completed by: “the conventional truth is that nothing is conventional truth”. Secondly, after having recognized what Siderits’ and Garfield’s analyses contain implicitly, other logical and philological defects in their position emerge: the existence of the ‘conventional’ would appear—despite the efforts of semantic interpreters to demonstrate quite the contrary—definitively inconceivable without the presupposition of something ‘real’; moreover, the number of verses in Nāgārjuna that are in opposition to the semantic interpretation (even if we grant semantic interpreters that these verses do not justify a metaphysical reconstruction of Nagarjuna’s doctrine) would seem too great and significant to be ignored.     

Bhaṭṭa Rāmakaṇṭha’s Elaboration of Self-Awareness (svasaṃvedana), and How it Differs from Dharmakīrti’s Exposition of the Concept

The article considers what happened to the Buddhist concept of self-awareness (svasa?vedana) when it was appropriated by ?aiva Siddhānta. The first section observes how it was turned against Buddhism by being used to attack the momentariness of consciousenss and to establish its permanence. The second section examines how self-awareness differs from I-cognition (ahampratyaya). The third section examines the difference between the kind of self-awareness elaborated by Rāmaka??ha (‘reflexive awareness’) and a kind elaborated by Dharmakīrti (‘intentional self-awareness’). It is then pointed out that Dharmakīrti avails himself not only of intentional self-awareness but also of reflexive awareness. Some remarks on the relationship between these two strands of Dharmakīrtian Buddhism are offered. The conclusion points out that although self-awareness occurs in Buddhism as inextricably linked with anātmavāda, the doctrine of no-self, and sākāravāda, the view that the forms we perceive belong not to external objects but to consciousness, it is used by Rāmaka??ha to refute both of these views. An appendix addresses the problem of how precisely to interpret Dharmakīrti’s contention that conceptual cognition is non-conceptual in its reflexive awareness of itself.     

Neighborhoods,Individuals, and Instrumental Crime in Russia and Ukraine: A Multilevel Test of Merton’s Anomie Theory

Objectives

Empirically assess Baumer’s (Theor Criminol 11(1):63–93, 2007) efforts to unify Merton’s anomie/strain theory within a multilevel framework that anticipates instrumental crime among individuals who are both strongly committed to monetary success goals and weakly committed to the normative means for pursuing these goals, particularly if they possess certain other personal attributes or are embedded within anomic socio-cultural contexts.

Methods

Multilevel overdispersed Poisson regression models are estimated using survey data from 1431 adult residents of 41 neighborhoods in Lviv, Ukraine, and Nizhni Novgorod, Russia.

Results

Consistent with expectations, financial dissatisfaction among individuals appears to exacerbate the effect of the goals-means interaction on instrumental crime. However, no evidence was observed of moderation involving perceived risk of punishment, commitment to non-monetary success goals, and blocked legitimate opportunities. Although neighborhood anomie exerted a statistically significant main effect on instrumental crime, theorized cross-level interactions involving strong cultural emphasis on monetary success goals, weak cultural emphasis on normative means, and limited consensus regarding the normative means by which to pursue monetary success goals did not materialize.

Conclusions

Findings cast doubt on the cross-cultural generality of Baumer’s multilevel conceptualization of Merton’s strain/anomie theory. However, they confirm financial dissatisfaction as a key predictor of instrumental crime and moderator of unbalanced value commitments among individuals. They also suggest that future efforts to bridge the micro and macro strands of Merton’s theory will need to incorporate alternate theoretical predictors (e.g., personal morality) and consider ways in which an anomic social order contributes to deviant behavior directly rather than merely indirectly through the proportion of the population experiencing a goals-means disjuncture.

     

COVID,crisis, and unordinary order: A critical analysis of Australia’s JobKeeper wage subsidy scheme as an exceptional measure

Carl Schmitt’s famous articulation of the relation between sovereignty and the exception emphasises not simply the basis for a suspension of the law in a state of emergency, but the role of the sovereign in deciding upon the existence of the ‘normal situation’, the ‘everyday frame of life’ which the law requires to function. Our pandemic times have included extreme biopolitical measures deployed to manage the health crisis, but also unprecedented political responses to regularise or stabilise the economic order. One example is Australia’s historic JobKeeper wage subsidy scheme. As law, it was given life by an executive power predicated on nationhood and enlivened by crisis. As policy, it was intended to help businesses retain workers through targeted, proportionate support. In reality, it also provided significant protections and even windfalls to corporations and their investors, leading to critiques of the scheme as corporate welfare. However, rather than highlighting deficiencies of the JobKeeper programme, these outcomes underscore its ultimate function. This article analyses the relationship between norm, exception, and order in the context of Australia’s flagship economic-policy response to the pandemic. First, by analysing the mutually constitutive relationship between norm and exception, employing the theories of Carl Schmitt and Giorgio Agamben. Second, by critically examining the legislative basis for JobKeeper, its political narrative and practical outcomes. Third, by demonstrating that the scheme, though an extraordinary departure from policy, can be understood as fundamentally a different and exceptional method to secure and reproduce our neoliberal corporate order in a state of exception.

     

Public servants or police soldiers? An analysis of opinions on the militarization of policing from police executives,law enforcement,and members of the 114th congress U.S. house of representatives

Despite the dramatic rise in use of militarized weapons, equipment, and tactics by police departments across the nation, no study has examined the opinions of those responsible for designing, funding, and implementing police militarization in the United States. Therefore this study collected and analyzed opinion data from 465 key stakeholders from the 114th Congress U.S. House of Representatives, law enforcement executives, and local police officers regarding police militarization. Results suggest that while most practitioners and policymakers favor police militarization, Congress and law enforcement differ in support of critical issues such as oversight of military procurement programs, use of surplus military weapons and vehicles, and overall support for the militarization of policing in the United States.     

A ‘class of no political weight’? Interracial Marriage,Mixed Race Children and Land Rights in Southern New Zealand, 1840s-1880s

ABSTRACT

Interracial marriage was a defining feature of interaction between local Ngāi Tahu and newcomers in southern New Zealand from the early nineteenth century. Scholarship has explored the importance of such relationships to development of New Zealand’s early resource-based economies and to colonial assimilation policies. However, the experiences of cross-cultural households and families in colonial New Zealand are less well documented.

Using a body of writing produced by fathers and their mixed-race children in response to land claims investigations in the mid-nineteenth century, this article explores the political, economic and social world of interracial families in southern New Zealand. The correspondence over land rights reveals the ongoing importance of kinship ties through generations as colonial expansion impinged on these communities. Through petitioning and letter writing, fathers and children contested what marriage and family meant and strategically asserted their individual and collective identity in the face of increasing land dispossession and economic hardship.