Othering marks perceived differences so as to establish a divide between ‘us’ and ‘them’, which is materialised in and by built space. Our study expands prevailing understandings of this materialisation by highlighting how architectural design can counter othering.

To this end, we introduce Danielle Koplitz, an American young woman who was born deaf and, at the time of the study, was studying architecture. The design approach of an architecture student who is deaf represents a unique combination of (deaf) experiences and (architectural) knowledge. Based on interviews with Danielle and design documents, we analyse how and what she designed during her architecture studies.

Our analysis highlights how Danielle seeks to design-out othering while designing in difference without negative connotation. We show how personal experiences with othering motivate her to design spaces that avoid environmental barriers and convey positive messages to make people thrive and accept their identity. It is in this way that she believes architectural design can promote equity, diversity, and inclusion. Moreover, on top of designing out othering, she designs in others, by involving different people’s input as a resource in her designs.

Danielle’s approach and designs are inspiring in several ways: from their spatial qualities to her capacity to build on and go beyond DeafSpace in architectural terms, already from her twenties. As such, her lived experiences and the way she captures and expresses her own connection with her sociospatial context are profoundly significant in pedagogical terms. At the same time, her trajectory, like that of other architects with disability experience, points to another process of othering: the cycle that architectural education fosters towards able-bodied and privileged mindsets. It is high time that educators not only teach students about the importance of designing in others, but also start learning from their students how to do so.

“Contemporary Ukrainian Poetry: Wartime and Poetic Time” raises questions about the significance of new technology, new media, and the concept of “real time” by showing how poetry, even the new forms of poetic reportage coming out of present-day Ukraine, makes its own time.

We show that for an oriented 4-dimensional Poincaré complex X with finite fundamental group, whose 2-Sylow subgroup is abelian with at most 2 generators, the homotopy type of X is determined by its quadratic 2-type.

This article aims to bring out the problematic nature of condensation and rarefaction for early modern natural philosophers by considering two historically significant attempts to deal with it, first by Sir Kenelm Digby in his Treatise on Body (1644), and subsequently by Isaac Newton, chiefly in manuscript works associated with the Principia (1687). It is argued that Digby tried to sidestep the problem of variation in density and rarity by making it a fundamental starting point for his physics. But he also brought out the difficulties of dealing with condensation and rarefaction within the mechanical philosophy, whether that philosophy was plenist or allowed for void space. The problems became exacerbated after experiments with the air-pump achieved extreme rarefactions. It is argued that these led Newton to first consider a retiform or net-like structure of matter, before adopting the radical innovation of supposing repelling forces operating at a distance between the particles of the rarefied bodies. Eventually, Newton came to believe that extreme rarity was inexplicable ‘by any other means than a repulsive Power’.

The development of technologies for the biopreservation of infectious organisms requires careful analysis of benefits and risks. This article reviews the regulatory landscape and oversight responsibilities in the United States in respect to pathogen biopreservation. Focused on two globally significant pathogens, Cryptosporidium and Plasmodium, the article explores advantages and potential risks of biopreservation concerning biosafety, biosecurity and biocontainment.

Depuis son édition par Heiberg au XIXe s., on savait que le texte grec de La mesure du cercle d'Archimède qui nous est parvenu est fautif, altéré par l'intervention d'un compilateur. Pour certaines de ses parties au moins, il est donc d'une authenticité douteuse. Plus récemment, l'examen de la traduction latine (au IXe siècle) de la traduction arabe de ce texte a permis de conclure que le manuscrit grec traduit appartient à une tradition textuelle meilleure et plus ancienne que le texte édité par Heiberg. Dans cette étude, on trouve l'editio princeps de la traduction arabe de La mesure du cercle, sa première traduction et une analyse historique et mathématique. Les nombreuses lectures de cette traduction faites au cours des siècles ont inspiré plusieurs « rédactions ». Trois d'entre elles seront éditées, traduites et examinées dans une prochaine étude.

In this article, I argue that Kant’s real reason for rejecting a world state in practice is that a world state would be in greater danger of despotism than individual states. Kant hopes that public participation and self-enlightenment of the people in the public sphere could counter the despotic danger in individual states. However, in a world state, state affairs are too distant from the lives of individuals, making it difficult for individuals to maintain enthusiasm for public discourse and political enlightenment. Moreover, the absence of external competition and the risk of war would eliminate the incentive of the ruler to preserve freedom for the development of industry and commerce and, consequently, for the enlightenment of the people. These defects make it more difficult for a world state to resist despotic danger.

Legal experts—lawyers, judges, and academics—typically resist changing their beliefs about what the law is or requires when they encounter disagreement from those committed to different jurisprudential or interpretive theories. William Baude and Ryan Doerfler are among the most prominent proponents of this view, holding it because fundamental differences in methodological commitments severs epistemic peerhood. This dominant approach to disagreement, and Baude and Doerfler’s rationale, are both wrong. The latter is committed to an overly stringent account of epistemic peerhood that dogmatically excludes opponents. The former violates the conjunction of three plausible epistemic principles: Complete Evidence, considering all epistemically permissible evidence; Independence, in which only dispute-independent evidence is epistemically permissible; and Peer Support, which involves epistemically permissible evidence. Instead, I argue for jurisprudential humility—we ought to be more willing to admit we do not know what the law is or requires, and take seriously conflicting views.

The rediscovery of a unicum manuscript source of cantates françaises by Philippe II d'Orléans in the Württembergische Landesbibliothek, Stuttgart, provokes a re-evaluation of not only the provenance of the collection to which it belongs, but also the role played by diplomacy, sociability and cultural exchange in the history of the cantate française. The manuscript's contents all reflect Philippe's use of international connections to acquire music and engage musicians in the period 1701–1706. The manuscript forms part of a corpus of French scores that belonged to Marie-Thérèse de Lannoy de La Motterie, an aristocratic amateur harpsichordist with an interest in both French and Italian music, and in cantates. As wife of Joseph Lothar von Königsegg und Rothenfels, representative of the Austrian emperor to Philippe, then regent of France, she was engaged in the cultural life of Paris during the period 1717–1719, not only acquiring cantate prints but also a copy of Philippe's own works in the genre. Her collection reflects both her personal interests and her diplomatic cultivation of the social circles around Philippe in which music connoisseurship was an important skill. The manuscript thus highlights the important role played in the international transmission of cantates françaises by diplomatic and familial connections of noble amateurs, especially those curious about musical developments beyond their own regional practices.

Development promises change. It is fundamental to the word both in English and in Lao: an improvement towards a pre-determined goal, but it is a process that is never entirely complete. In the Lao-speaking parts of Thailand, promises of development have formed the key commitments of particular regimes: military and monarchical, neoliberal and capitalist. Each presents a future that is nationally focused, guided by a paternalistic hand, be it that of a general, monarch, or tycoon. Spirits, too, play into such regimes, ensuring that development projects will fulfil their promises and that more such projects will come.

But what happens when these goals shift towards distant centres of power? Here, I examine the magico-religious aspect of these promises. As large-scale hydropower on the Mekong, part of Chinese infrastructure projects, throws the river into chaos, new regimes of development arise. In the realm of popular religion, the link between spirits and development, too, has altered, with old powers’ promises growing stale, and new ones yet to appear.

And between these two conflicting orders of power—orders that collapse state and religious dimensions—emerge different pathways towards navigating the uncertain world: an appeal towards other sources of monarchical authority, a search for survival in a newly shifting and globalized realm, and a waiting for a future as yet unrevealed.